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Full text of "An exposition with practical observations continued upon the eighth, ninth, and tenth chapters of the prophesy of Hosea being first delivered in several lectures at Michaels Corrnhil, London"

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4j£> ?+r n& 




«-g A N |» 


WITH |£ 

Practical Obfcrvations & 


*| Upon the Eighth, Ninth, and Tenth |^ 
•*» Chapters of the Prophesy « 

•a of &♦ 

I H O S E A. I 

*5j Firft delivered in feveral Lectures^* 
*3 at Michaels CornhiL London. & 

-« i » Ik- 
's By feremiah 'Burroughs, f* Jp 

g__— _ _^t 

Being the Sixth Book publifhed by g u KS* 

Thomas Goodwin, } r William Bridge, $ <* gj* 
William Greenhil\l John Yates, *£ «•- 
tyfrwA Simpfen, ) I Will. Adder ly. £ ' * CS* 
fc . P^ 




*£ Printed by P^r Co/*, at the fign of the Printing- Prefs in {jj* 
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WHAT We have by way of 
Preface fet before the Edi- 
tion of the Fourth, Fifth, Sixth and 
Seventh Chapters, may fufriciently 
ferve for a Premife to thefe Eighth, 
Ninth and Tenth Chapters, ashol> 
ding forth the life and Scope of the 
whol Prophefiej. and the Authors In- 
tentions in his Comment theron: So 
as We mall only need now to give 
Letters of Credence before the 
World, to the paffing of Thefe,as the 
belt, and moft authentick Notes that 

4 z could 

To the %eJT> 8%^ 

could any way be obtained, both as 
theExtra&s of thebeft Notes of Ser- 
mons , taken from his Mouth , and 
chiefly his own Writings , which 
were more brief. Exfpeet fhortly 
the Eleventh, Twelfth, and Thir- 
teenth Chapters from the fame hand. 
We commit Them, and the Reader 
to the blefsing of God. 

Thomas (joodveyn, 
Sydrach Simpfon, 
William (jreenhil, 
William ^Bridge, 
sf-ohn Yates, 
Witt, dldderfc 


*T* T-I E 


Hofea, Chap. VIII 


Page j 

Obfervation i 

Inifiers muji not only 
be trumpeters of Mer- 
cy and Peaces but alfo 

of Judgment 

■ ■ 

Obf. 2 

Miniflers muft not be weary of 
their wurk^_ though little good 
come of it 3 

Obf. 3 

The denunciation of tbre itning in 
the Name of God) k a terrible 
found ibid. 

Obf 4 
Men flatter themselves when dan~ 
ger it at a difiance 4 

Obf. 5 
All the fwiftnefi of an enemy is 
fom God 5 

Obf. 6. 
God doth not prefintly caft away a 
Churchy though it be guilty of 
many fms. ibid 

Obf. 7. 
It is an high exprejfion of the Pri* 
vi'edge of a Churchy That it is 
the houfe of the Lord* 6 

Obf. 8 
Though we be Gods houfe^ yet ene- 
B mies 



mks m ay come upon uf . 7 

Opened. 8 


In affli&ion men fie their need of 

God. 9 

Obf. 2 

7be vilefi wretches in time of di- 

frefi will call for help of God 


Obf. 3. 

Acknowledgment of God in a for' 

mal way 3 U that Hypocrites 

thinly will comendthem to God 

Obf. 4 
"Degenerate children look^fer favor 
for their godly parents fa^es. 

Obf. 5 
They will thinly to have the fame 
mercies their father shad ib. 


Obf. 1 

The true Worfhip of God is the 
Good thing hy way of Excellen- 
ce U 
Obf. 2 
Gods Worfrip is repelled hy carnal 
hearts ib. 
Obf. 3 
Though at firft men only leave 

God 3 ytt at Uft they cajl km 
off with abomination ib. 

Obf. 4 
When the good of Duty U cajl off, 
the evil of punijhment will come 
in 14 




Obf. 1 

We may do the thing God would 
have done^ andyetfin highly a- 
cainftGod 17 

6 Obf. 2 

Togo ahout great hufineffes with- 
out confuting with God, is fin . 


Obf. 3 

Alteration in Civil Government 

is a great matter ib. 

Obf. 4 

When we are ahout great hufintf- 

fis we muji lool^ at Gods ends. 


Obf. 5 

We tan have no comfort of Gods 

mercies , if we fiay not Gods 

time 1 9 

Obf. 6 

When we have a mercy promifed, 

we mufi tah$ it hy lawful means 

Obf. 7 
Ifhen we have a mercy we muft 



improve ft fir God so 

Pod h&Q™* how to m*h vfe of 
mens fins 2% 


God many times fitjfers finners to 
prober a long time ib. 


Obf. i 

though Idolaters promife them' 
[elves fafety by their Jdolsy yet 
they mil leave them at la ft 26 
Obf. a 

7akf beed of Engagements in what 
is evil 28 

Obf. 3 

Jfby cufiom in evil we have no 
power to gtt out 3 this mil be 
vo m excufe ib. 

Obf. 1 

None are fo fottifh in wicked waies 
as Apo fiats 20 

' Obf. a 
To be devifers of evil in GodsWor- 
fiip is a great aggravation of 
fin ib. 

Obf. 3 
Men flick^clofe to their own in- 
ventions in Gods W rMp ib. 
Obf. 4 
There U no fin more hereditary then 

Jdolatrj, '-fa 

Obf. 5 
Idols muft be broken in pieces 3 4 

Obf. 6 r 
Whatfoever may be broken in pie* 
ses we may not makg onr feed 


Obf. 7 

Deifying a Creature makes way 

for the defiruBion of the Qre&* 

ture 35 


Obf. 1 

idolaters are willing to take pains 

for their falfe worpip 35 

life. Let to take pains for the 

the trm WorMp 'ib, 

Obf. 2 

Idolaters fow in hope %6 

Obf. 3 
Idolaters lay a ground for fuccef» 
fion ib, 

Obf. 4 
Idolaters obferve their feafon ib. 

Obf. 5 
Many fow the wind 37 

Who fovr the wind 

1 Some Students ib. 

2 Idolaters ib* 

3 Formalifls 38 

4 Vain+gkriow ib. 

5 Carnal Volititidns 39 

6 Such as ferve themfelves 

B 2 ' of 



of fin. ib. 

life l. Comfort for the Church 

that al their enemies do but for? 

the wind 39 

Life 2. Miniftersmufbewmof 

fo wi&gi he wind 

i If they bring empty words. 

2 Their own fancies to the peo • 
fie 4* 


1-Uj thitfow the wmd 5 it is juft 
with God they f:oitldreap the. 
whirlwind 4 2 

Obf. 7 

Sometimes wicked aEfions may 
feemtoprojfier, though the cutfe 
of God be upon them. 44 

Obf. $ 

%c have our defies fatis fed for a 
whik^andthen defiroyed, is a 
great judgment 45 


"Expounded 4^ 


Expounded 5° 

Objeft. Why doth God compare 

the ten Tribes to a wild Ap ? 

Anfw. I . To frew their ftubborn • 

nef 52 

2 To few their contemptible- 

nef 53 


Obj Why doth he fay [Alone?] 

AnftV.i. To fhew;they would be 

under no Government 54 

2 That they were fit for no fo • 

ciety 5 5 

Obf. 1 

Where we plicc our confidence, 

there our luve fhould be pldced 


Obf. 2 

Idolaters wit not ft and upon terms 

if they may have their Idols any 

way 5 6 

Obf. 3 

It is an evil- thing to be drawn to 

falfiwor(hip 57 


Obf. 1. 

It is a great evil when wicked men 
feem to projper more than Gods 
people in outward eft ate 5 9 
Obf. 2 
Many times when men thinh^ they 
provide mofl for their peace, 
they provide m oft for their ruin 


pbf. 3 

People many times run hctdily on 

in evil mates that will de§rjy 

them 62 

Text opened in diverfe Parti- 
culars 63 


Obf. i 

When fnmer shave brought trouble 
upon themfelvesytben they com- j 
plain much. 66 

Admonition to England ib. 

Obf. 2. 

1 axes upon mens elates is but a 

1 little burden in rejfeff of being 
brought under the power of the 
enemy ♦ 67 

Obf. 5 

% axes are hut little burden in com* 
parifon to the carrying of our f 

• brethren into captivity 6j 

Obf. 4 

It is Cods mercy. to bring leffr e- 

, mis upon us thereby to prevent 
greater lb. 

Obf. .5, 

the confederation of little burdens 
upon us sjhmld move us to turn 
to God 68 

Gbf. 6. 

Gods judgments againfl wicl^d 
men are the beginings of fur- 
tber judgments ib. 


Opened 6 9 

Obj &. 
Why God would have but one Al- 
tar? 74 
. Anfw. 
I. Ihefe Altars did typifie ivpo 



1 That Chrift was to be the on* 

ly f aerifies 74 

, 2 Ibat all our fervms are ac • 

cepted only in him ib. 

2. Ibat it might be the bond of 

the Church* 
Other Objections Anfwered* 76 

Obf. 1 
Mans inventions in Gods Wo?- 
(hip are rejetled of God 77 
Obf. 2 . 
Ibcre is. no fop in fuprfitious 
worfbip 78 

Obf. 3 
We are ready to imitate our fort-. 
fathers in what is evil] bu4 not 
1 in what is good y.y 

"faty heed difi.rrct 0) tim&fnake 
us not to fear the tbreat&ing the 
left. 80 

Obf. 5 
Every age ads fomething toldjls- 
tiy an d falfe worfnp 8 1 

Obf. 6 
What ever names rve give to 
things., it may be God will give 
other names md titles 85 

Obf. 7 
When mens be arts are fet uponfalf 
waks of worfhip y it isjuft with 
God to let them have their dt' 
fires to thefull ib. 





Obf. i 

Whatfotver is urged or praUi\ed 

in matter of worfhip, it muft 

have warrant out of the written 

WordofGod 85 

Obf. 2 

Wefhould lookjtpon the Scriptures 

as concerning our [elves 9 2 

Obf. 3 

7he things of Gods Worfhip are to 

h looked upon as great things. 

9 6 

1 Becaufe they are from a great 
God ib. 

2 The lufire of the great God 
jhines in them ib. 

3 Ihey are the myfieries of Gods 
will 97 

4 Ihey are of great concernment. 


5 They have great power on the 
heart of man ib. 

6 They mak$ all thofe great that 
receive them 99 

7 Ibey are great in Gods account 

Obf. 4 
Th* word is matter for the 'great eft 
fiirits to exercife a~ 

( r 

It Is J -MtQ 


have high thought/ of Gods Law 


Obf. 6. 
The worfhip of God ts a great mat-* 
fer 105 

The Word of God accounted 

1 As not concerning them 105 

2 Strange in their apprebenfions. 


3 There is no futablenefi between 
their hearts and the Voftrine. 


4 Ihey ufe the Word as a fir anger 
viz. for their own ends 108 

Obf. 7 

Super fiitio us people that are very 

zealous in their own way of 

worfhip) are very negligent in 

Godiway 108 

Obf. 8 

It is a dangerous thing for men to 
have their hearts eftrangedfrom 
Gods Law 110 

The Vegrees of the hearts 1 firange* 
mentfrom God. 

1 His delight in God ah ales ill 

2 Ihey are left frequent together. 


3 He hath hard thoughts of Gods 
Word ib 

4 He wifreih the things in the 
Word were other wife ib. 

< He begin* to Vifien to things 

that are againjl the Word nz 

6 He 



He mU not fearcb throughly 

into truths ib. 

7 An engagement infome unlaw- 
ful pr aft ice ib. 

8 Weighty arguments novo become 
wea\ ib. 

p He violently reje&sthe Word. 


Obf. 8 

7bal which mens corrupt hearts 

mil not clofe withal they put it 

upon Chrift, a if Chrift had 

delivered them from it 113 

Obf. 1 

Men may continue in outward 
profejfion , and yet the great 
things of Gods Law may be 
firange to them 115 

Obf. 2 
Mofi men offm up nothing to God 
in facrifice butflefh 116 

Obf. 3 
To aim at Selfinferoing Godjeats 
out true devotion 117 

Obf. 4 
If Self be regarded^ all is rejected 

IIP \ 

Obf. 5 ; 

l\4&i may be much in hih ft 
and yet their fins ft and up >n the j 
fcore never the left 
Obf. 6 

Howfoever God may forbear mc j God f 


\ed men a time, yet he hath a 
time to remembtr all ib. 

Obf. 7 
God remembers the fins of wicked 
people, efyecially in tbeptrfor- 
manceof holy duties 1 22 

1 Becaufe we come into Gods 
prefence ib. 

2 Holy Duties are aggravati- 
ons of fin. ib. 

Obf. 8 
God vifits mens fins when they 
tbinkjbe negleUs them mo ft 1 2 3 

Obf. 9 
Carnal hearts, when God vifits 
their fins, plot which way to 
fin ft for themfelves 124, 

Obf. 10 
It is one of the mofi dreadful judg- 
ments of God upon a Nation, 
when he hath delivered them 
from one bondage, to deliver 
them into the fa me again 125 
OhC 11 
It isjuft with God that thofe that 
inherit their fathers fins fr>ould 
inherit their fathers judgments 

■ ( 

AU places are pi a nifty 

wfr- e ib. 




are moft fecure 126 

Obf. 2 
It is Gods favor that wak^s a man 


Obf. 3 

lb e greater excellency Godraifeth 

a man to, the filer is his fin 

to fr get God 128 

Obi. 4 

When mens he . rts are farthefl off 
from Godytbtn are tbej for war- 
defi in fuperfritiou 1 2 8 

Objections anfwered 129 

Obf. 5. 

Men ate more fubje& to fecure 

tbemfelves from outward things 

than from Gods wrath 132 

Obf. 6 

When men blejhhemfelves in their 

own thoughts, they foouldcm- 

fider what are Gods thoughts ? 

Obf. 7 

Brave things are fubjeB to Gods 

devouring fire 134 




Obf. 1 

that's a ftd »ar where the Con- 


queror hath caufe to be [ad at 
the Conqueft 137 

Vfefor England ib. 

Obf. 2 

Leagues wherein we much rej&yct 
may trove occasions of forrow. 


Life. Be not greedy of peace before 

the time ib. 

Obf. 3 

Carnal hearts hit jithemf elves in 

in outward profyerity 139 

Qbf. 4 

When men he jolly andmerry, they 

fieuld confider whether it be 

- from God or not 14b 

Obf. 5 

We may prober 3 and yet have no 

caufe ofvy ib« 

Obf. 6 

Carnal hearts are immoderate in 

joj 141 


1 Be net taken with the worlds 
jollity. 142 

2 Imitate them not in their waies 
ofrejoycing ib. 

3 Do not re Joyce as a People 143 

4 Re Joyce not prof andy ib. 

5 Re Joyce not as having fo much # 
caufe as oihers 1 ^ . 

Obf. 7 
Many that fcarn mean men may 
not be in (0 good a cafe as. they. 

Obf. 8 


Obf. 8 

Although we mjoy the fatm blefi 
fingsthat othess do 9 yet wemay 
not have the fame eaufe to re- 
Joyce that they have 1 44 

Obf. 9 
It it a great argument of mens mi- 
fery that others rejoyce, when 
they cannot 1 45 

Obf. 10 
That which we caU little matter 
in corrupting Gods JVorfbip 3 
God calls a going a wforing 
from him 1 47 

Obf. 11 
A Teopk may be free from the 
grofi evils of another people > and 
yet be in a worje condition than 
they I47 

Pmcd . I4 § 

Obf. 12 
1c he confiant to evil principles is 
not fo great an evil^as fobefalfe 
in goodprinciples ib 

Obf. 13 
The fins of Gods" People are the 
greatefi fins of all i 49 

Obf. 14 

Idolaters love outward proj}.erity 
becaufe it if a reward of their 
fir vice to their Idols 153 

Obf. 1 

God often lets wickgd mm come 

near a mercy 3 and then cuts 
them off 154 

Obf. 2 
God flrikes wicked men in thofe 
things their hearts are m. ft fet 
upon ib. 

Obf 6 . 
The promifes of the creature will 
lye, the promifes of the world 
wiH not, 15c 

Obf 4 
Men fi all fail at laftin what they 
thinkjkey to get in a way oj fin 



Obf. r 

It is a great judgment of God to 
drive men cut of a Land for fin 

Obf. 2 

Ihejlate of the Church of God is 
excellent jb. 

Ufe 1. To Jhew thehappinefi of 

Beleevers ib. 

life 2. Tofiew what a judgment 

it is to be caft out of the 

Church of God ib. 

Obf. 3 

Thofe that mal^e Leagues with 

wicked men , it is juft with 

Godthey fhould be. enthral' din 

their abominations 161 

*B Obf.4 



Obf. 4 

n men are inwardly unclean^ 

. God cans not for their outward 

clean vefi ib« 

Obf. 5 

A. great fin it is for the Saints to 
j?}'» with the World in evil 
vpurjhif 1 6 1 


Obf. i 

Tkofe thatabufe their joy to lit ft, 
it is juft- with God to take it 
from them J«3 

Obf. 2 

This ma\es the affii&ion hitter 
when thejny in Gods fervice is 
front *b« 

Obf. 3 

It is a fad thing when a creature 
-would feekjo God* andyei God 
rcylishim 170 


Opened *73 

The perplexity of the wicked in the 
Lords day, 

1 Jill comforts are gone 1 77 

2 God Himfelf fights again ft 
them ib. 

3 Conscience terrifies them ib. 

4 They know not whither to go 
for help ib. 

<> The thoughts of God art !&• 


nhUto them ib. 

6»7befe miftrics are but the 

beginning of farrows ib . 

The Saints know what to do in a 

day of calamity 

1 BlefiGod that ever they \new 
him 178 

2 Exercife Faith in the Word 


3 SarMifie the Name of God 

in his Judgments ib. 

4 Eafe their fouls by Fray c\ 

$ Ste' beyond prefmt tviU* 



Obf. 1 

Carnal hearts have alwaies fomt 
ftnfting thoughts how to pro* 
vide for them ] elves 180 

Obf. 2 

Carnal hearts will rather make a ■ 
ny thing their jrefuge in affli&i- 
on-, than God 181 • 

Obf. 3 

It U a gnat affii&ion to be forced 
to leave ones own Country and 
never return 183 

Obf. 1 

God hath his ft time for execution 
of Judcmnt 187 

^ Obf, 2 


• Page 

Obf. 2 

The apprehenfon of preftnt evil 
' terrifies the foul 1S8 

Obf. 3 
Wicked men will not kgow TiU 
they fed ib. 

Obf. 4 
The knowledge men have of God 
in time of affiUion is a wor* 
kinz knowledge 189 

> Obf. 5 

In time of affii^ion men cry out 
thai thofe are fools thatfeduced 
them ib. 

Obf. 6 
It is no excufefor men to be led a- 
fide by their Mini f ex s 190 


Obf. 1 

Many vile thing? are bid under 
glorious titles i£?X 

Obf. 2 

When the Truth is cleer^ it is dan* 
geroits to feek^ the Opinions of 
others 192 

Obf. 3 

No caufe ft ill but will be main- 
tained by fome learned 1 93 
Obf. 4 

It is a great grief to thft that 
hive intertft in God, to fee thofe 
that maintain that which is e- 

• vil^to pretend as much for God 
as any ib. 

Obf. 5 

Ton muf hate ground f cm Scri* 
pture before you fubmit to any 
thing in the Worfbip of God, 

Obf. 6. 
Thofe thathave interefl in God re- 
joy ce when they fee faithful Mi - 
nifierskeep clofetoGod 199 


Obf. 1 

Wbmfaperfxition hath gotten deep 

root in the heart it is hardly got 

out. 1 o% 

Vfeto England ib. 

Obf. 2 
We may find worfufagefom thofe 
thai frofefl Religion than from . 
.thofe which prof efi it not 2 oj^ 
Ufc. Take heed hove you carry 
your fives towards your 
'Brethren ib. 

Obf. 3 
God may behold thofe j ilfby who 
carry fair fie&s in Religion. 

Obf. 4 
For men to ftand out impudently. 
in wickedncfi committed is abo* 
minablein the eyes of God 208 
Obf.5 . 
To joyn with others to do fo is worf 

3 2 Jpplied 



applied to fome of the Gentry and , 
Mobility of this Kingdom ib. 
Obf. 6 
Such as do Jo may prober a while, 


Obf. 7 
At lafl they fball all perijh ib. 
Obf. 8 

The fins of the forefathers it an ag- 
gravation of the childrens fins 





Obf. i 

W e fiould lay to heart Gods love 
to our fathers > andfeekjo conti- 
nue it to ourfelves 211 
Obf. 2 
Doe great nefi of Gods love is not- 
enough to engage carnal hearts. 
Obf. 3 
There is no evil fo jhameful but a 
carnal heart wilforfakg the glo- 
rious God to cleave to it 2 1.6 
Obf. 4 
Soto leave God and cleave to wic- 
kedncfi ir abominable ib. 
Obf. 5 
It is ufual for people to be of the 
Religion thofe are of whom they 
love, 2 1 q 

Obf. 1 

Multitude of children is a glory, 
to a people 2*i 

1 By them they are multiplied, 


2 What excellency is in their 
children they look^ upon it as 
their own ib. 

3 1 hey })ave hope of cmtinu ac- 
tion ft om generation to gent * 
ration by them ib. 

life. Bring up your children in 

the fear of God ib. 

Obf. 2 

Godlinefi brings bleffmgs fwiftly > 

and wic\ednefi drives them a* 

way as f aft 245 


Obf. 1 

Many thinly all is well when tltyj 
have efcaped fome judgement, 
Obf. 2 
// is a judgment to be deprived* 
of children ib. 

* Obf. 3 
It is God in the Creature that up- 
holds it 248 




Expounded 253 

Obf. 1 
God' may depart from men ork£ng; 
doms in their greaiefi proffer ity 

life Take heed when yon are m 
your proffer ity ib. 

Obf. 2. 
God never pews Co much reffeU to 
any^ but if they for jak^ him y 
wrath follows 256 

Obf. 3 
The curfofGod goes for ward from 
the Parents to the children 257 
Obf. 4 
'for the curfe to follow from the pa* 
rents to the children fa an heavy 
curfe 259 


Obf. 1. 

Mens fins oftentimes mafy Gods 
Minifrtrs at a ftand what to 
Jay in prayer 263 

Obf. 2 

The fruitfulntfi or harrennef of 
the womp fa from God ib. 


Obf. i 

AfovzaUfmf) the fin of Idolatry 


ntahgs a people hated of God. 
Obf. 2 

To tak$ oceafion to fm from Gods 

mercy fa a thing which' God 

hates 269 

Obf. 3 

'lis a hateful thingio.cafi off the- 

Government tbA God would 

have men under 27 1 

Obf. 4 

Some fins provokg God to hatred, 


Obf 5. 

Sometimes God manifefrs his dif . 
pleafure in the places where we 
fin. abo 

Obf. 6 
God cannot endure wichgdnefi in 
hfa ownboufc ib. 

Obf. 7 
Men in Authority tbinhjtt a difi* 
honor to be per] waded to alter 
their minds 276 

Obf. 8 
Engagements wor\ deeply in men 
when they are engaged in theit. 
honors ib. 

Obf. 9 
According to peoples intetefrs fa 
they are 277" 

Obf. 10 
Princes though they fhould be ufed 
with reverence^ yet they fb old £ 
not In flattered ib. 



Obf. n 

When Princes fuccejfively are wic* 
\edj there is little hope of good 
to that people 278 

Obf. 1 
.Cod will not abates forbear fin' 
ners 278 

Obf. 2. 
If God leave Governors to revolt 
the people will be fmitten 282 
Obf. 3 
Compulfion of Authority doth not 
ex cafe fin 283 

Obf. 4. 
Tbe apprehenfion of Gods hand in 
fmitingfloould humble the hearts 
of firmer s 284 

Obf. 5 
God hath his time to dry up the 
roots of finners 285 


Obf. 1. 

Let all the world for fake God a 

fj'uh fid foul will not 290 

Obf. 2 

It is uo prefumption for a few to 

chalenge in'ereft in God 3 when 

the generality do not 2 pi 

life. Let hone be offended at the 

fewnefi of tloje that kgep the 

truth ib. 

Obf. 3 

It is a dreadful thing for wicked 
men to be declared againfi by 
the godly 292 

Life. Do not flight it 293 

Obf. 4 

When men are violent in wiched' 
fief, God will be violent in his 
judgments ib. 

Uie. Lake heed of being violent 
in the wais of fin 294 

Obf 5. 

In matters of Gods IVorfkip w% 
mufi hearken to God ib. 

Obf. 6 
It is a judgment to have an un- 
filed Qirit 2 $6 
Obf. 7 
Prize the Communion of Saints. 




Obf. 1 

The Church is compared to a Vine 


4 • Reafons 

1 It hath an unpromifing cut* 

fide ib. 

i his the mofi fruitful plant 




that grows t ib. 

3 fiti plant requires fo great 
care ib. 

4 It is the mop-depending crea- 

ture' 3 CI 

5 If not fruitful It is m$ft un- 
profitable ib. 

6 It is the emblem of phce. 

Obf. 2 
Empfinefi of profefcrs is a very 
great evil 3 03 


1 ■? "lis unnatural 304 

2 'lis a dijhonor to their root. 


3. It fiufiratestbe Lord of all 

his car elk lb. 

4 7/.?cre if »<? blejfitig upon thy 

fml ib. 

$ If there be Grace it canwt 

but bear fruit ' ib. 

6 Common gifts fhal be taken 
away 3 °5 

7 An empty ffirit is fit for the 
Devil to poffefi 306 

8 God doth not let us fit empty 
of bhffings jb. 

9 Ihe Lord bath juftly made 
our Vine bleed for its emptU 
nefi ' ib. 

2 the evil of emp tine ft is great 
according to the greatnefiof 
opportunities ib. 

( .Life 1 If it he evil to be empty > 

m Page 

what an evil is it to bring * 
forth il I Grapes ib. 

life 2 Lit us pri&e fruit fulntfi' 

r obf. 3 

It is all one to be an empty Chri* ' 
ftijn 3 and to, bring forth fruit' 
to ones fr If 315 

Obf. 4 

IP hen God is fp oiling a N a tim it 
is vain for people to think^ to 
provide for themfelves 3 1 J 

obf. 5 

To encreafe our xvickednefi by Gods 
blefftngs is an abominable thine, 


1 It is again ft the ingenuity of 
a Chriftian 32Q * 

2 Chriftian Principles are a- 
hove eft ate ib. 

3 It is agaiuft our prayers. 


Obf. 6 

The love Idolaters have to their I- 

dols ii according to that ability 

they have to ftievp their love. 




Thongb men ftrive never fo much 
to maintain rob at is wily God 

will break}* 3 26 

Obf. z 


Obf. 2 
though men be convinced of an e- 
vil) yet if the temptation abide 
they will fall to \t again. 327 
Obf. 3 
BuperfiitioiM Images and Altars 
ate to be taken away. ib. 

Obf. 4 
If we give that r effect that is due 
to God to another thing 5 the 
Lord will dejlroy it ib. 

Obf. 5. 

If God breakdown what is evil 
let not us fet it up ib. 

Obf. 6 
Ifa mujl not breaks down Images 
to make up our awn broken e- 
patcs 328 

Obf. 7 
Mens divifions brea\ the necl^of 
what they contender ib. 


Obf. 1 
It is a great evil for a per fie not 
to have the pretention of aright 
Government 33 1 

Obf. 2 
It is a great evil not to fear the 
Lord to 2 

Obf. 3. 

When men have the countenance of 
great ones, there is little fear of 
God amongU them ib. 

Obf. 4. 
The taking away of Kingly power 
is a fttnijhment for the want of 
the fear, of God 333 

Obf. 5. 
The times of Gods wrath for ceth 
acknowledgment from their 
^hearts that fear not God 334 
Obf. 6 
When the heart is humbled it will 
not put offthe.caufe of evils to 
other men 335 

Obf. 7 
When God for fakes a feople .there 
is nothing can do them good 

Obf. 8 33? 

It is jufi with Gad to mokg thofe 

things unufefid which finful 

people dote upon ib. 

Obf. 9. 

God can foon change the hearts of 

feople in reference to their King 

Obf. 10 

The difference between Gods people 

and wicl^d men ib. 

Obf. 11 

The ft outer creature confidence z/ a 

the more do they finl^ when they 

are croft in their hopes 3 40 

Obf. 12 

When a carnal heart is knocht off 

from creature confidence then he 

'efPairs ib. 





Expounded %6i 

Obf. i. 

Carnal hearts in their fir ait J take 
fhifting courfes 9 becaufe they 
have no God to go to 364 

Obf. 2 

Jt is an evil thing for prof effors to 
combine with wicked men 3^5 
Obf. 3 
7 here is no truft to nicked mens 
Oaths and Covenants 365 
Obf. 4. 
Breaking Covenant, though with 
wicked men, is a great mc\ed 
nefi ib. 

Obf. 5 
Injuftice and OppreJJion is a fore • 
runner of Hum 372 


Obf. 1 
Ihofe that ftar God leaft, are mo ft 
afraid of any thing elfe 379 
Obf. 2 
In times of danger we fhould he 
moft folicitous about tbeWor* 
pip of God 384 

Obf. 3 
Cities that arefafe fhould btfenfi- 
, bit of tht mifkies of others. 

385 , 

Obf. 4 

Idolaters that dedicate themfelvts 

to Idols, are the people of that 

Idol * 287 

Obf 5. 

Idolaters account their Idol wor- 


tor tow 



3 Obf. 1 

Our depending upon men for help 

is dearly bought 392 

Obi. 2. # 

It is the fafhion of Idolaters to 

rejoyce much when they get one. 

another s gods ib. 

Applied to England ib. 

Obf. 3 
Mtns own counfds in matters of 
Religion bring them to fhame. 

1 Becaufe it is much regarded 


2 God leaves them to folly. 


3 They provoke God by them . 

Life. 1 . What to avoid in Coun- 

1 s7 at fe principles, ib. 

2 Wicked men ib. 

3 Self ends ib. 

4 Pride and conceitednefi ib. 

5 Flefh and blood ib. 

C 6 Taffion 



6 Yaffionandfioveardnefi ib. 
Ufc. 2 What wejbould attend in 
our counfels 

1 Look^ up to Jefus Cbrift. 


2 Pray much ib. 

3 Let the fear of God be firong 

4 . Keep to the Word of God. 


5 Be not put off with Jhews of 
Keafon 4c 1 

6 Be bumble , ib. 

7 Confult mtb an indifferent 
judgment ib. 

8 Do as you woulh be done by 


9 Whether it may not coft too 
dear, though good ib. 


Obf. 1 

Vngodly men in their greatefi rage 
are but affiant, if God come a- 
gainfi them 403 

Scripture Exprejpons touching the 
vanity of great perfons 404 


Obf. i 

• Jod dcflroies the gkriow "Names 1 
of Idolatry 406 

Obf. 2 

The nearer a thing comes to the ' 
nature of fin, the viler it is* 

Obf. 3 
Fglfe WQtfoip is the great finne. 

407 • 
Obf. 4 
We mayfo abufe the creatures jhat 
we may turn them into fin it 
felf ib. 

Obf. 5 
When any Ordinances of God are 
abufed, they are to be but pur* 
ged--, but hivent ions of men are 
to be defiroyed ib, 

Obf. 6 
Mans fin brings defiruUion upon * 
the creatures 408 - 

Obf. 7 
If it be Jad that falfe rvorjbip is 
neglected , how fad is it that 
true worfhip U } 40 9 

Obf. 8 
The ruin of Idolatrous places is 
morepleafing to God than their 
pomp 41a 

Obf. 9 
What men account highly of in 
matter of rvorfhip , when the 
enemy corns in he contemns them 

Obf. to 
God can makg an alteration in Ci* 
ties and Kingdoms • 413 5 


Obf. u 

i It U a great miferj to faU into the 
hands of one* enemies 414 
Obf. 12 
Ihe wrath of God is very dreadful 

Obf. 13 
, Jo live in mijery is worje than pre- 
fent death 415 

Obf. 14 
The miferj of wicked men in affii- 
Bion is wonderful 4 1 6 

Obf. 15 
^Defieratim is a dreadful thing, 




Obf. 1 


1o cemit the jame fins ourancefiors 

did) is greater than theirs was 

41 p 

Obf. 2 ill when tbofe whom 

he hath ufed topunifh others for 

fin> commit thejamefins them- 

felves ib 

Obf. 3 

Children of iniquity may efcape 

L onte and again 423 




Obf. 1 

When God hath a mind to bring 
about a things he will gather a 
people 427 

Obf. 2 

God will chufe his red he will 
fcewrg us with ib, 


Obf. 1 

Such as are divided in prosperity j 
fball be bound together in bon- 
dage 430 
Obf. 2 
It is a fign of a carnal heart to a • 
void any workGod cats to> be* 
caufe it is difficult 43 1 
Obf. 3 
Hypocrites are content with fuch 
jervices as bring prefent comfort 

Obf. 4 
It is a fign of a carnal heart to (eel^ 
prefent accommodation 43 2 
Obf. 5 
God looks with indignation upon 
fuch as mind nothing but eafe 
and delicacy 455 

Obf. 6 
It is an honor jor men to go tho- 
rough difficulties for Gad 439 
Obi. 7 
Let no men boafi tbty live more at 
eafe than others ib. 

C 2 Ufe. 


life. Comfort for the affti&ed 

Obf. 8. " 

Ibofi thatforfike the true ^orfhip 

of Gody 'tis well if tbey come 

into the meaneft condition a- 

tnong Gods People 44 1 


Obf. 1. 

Ibough the fins of people be great; 

and judgments near , we know 

not what an exhortation may do 


Obf. 2 

?be aUions of men are feeds 44 5 

Obf. 3 
Ibeyfial come up in the fame Jqnd 

Obf. 4 
Ihe fed lies in the ground rotting 
a while ^ yet afterwards comes 
up, ib. 

Obf. 5 
Ihe feed fowen comes up through 
the bleffng of God upon it ib. 
Obf. 6. 
Jhe better the feed if, the longer 
it lies under ground 446 

Obf. 7 
Ibe Minifiers of Gad ore fivers. 

Obf. 8 
Large oportunities of doing fir vice 
for Godfhould be our riches ib . 

Ob£. 9 

It is not every feed wiU ferve the 
turn 447 , 

Obf. 10 
As j man fiws fo fiall be reap. 

life. Let the Saints fit a price 
upon the affions ofKigh- 
teoufnefl 4*) I 

Obf. 11 
God will give abundantly above 
our good worhj 455 

Obf. 12 
Ihe hearts of men naturally are 
fallow grounds 456 

Obf. 13 
It is high time tofiekjhe LORD 


1 God bath been a longjime 
patient ib. 

2 Mercy is even going ib. 

3 It is an acceptable time, 

Obf. 14 
It is time for England to feeh^ 
God 47° 

Obf. 15 
God will come tofow Right eoufnes 
in time 480 

Obf. 16 
Sometimes God doth nc'i prefently 
ra'mEigbteoufnefi upon his peo- 
ple thatfowit 481 

Obf. 17 


Obf. 17 
Ibofe that feel^arigbt mil centime 
fckingtill God comes ib. 

Motive j to continue feek^ng. 

1. Ihott art doing thy duty. 


2. Ihou canfi not do better. 


3 . While you are waiting God 
is working good ib. 

4. While thou art feeking thou 
art not withut fome dews. 


5 . When be comes he will come 
more fully. ib. 

Obf. 18 
To tbofe that are content to feek^ 
God till becomes, he will come 
rritb plentiful jbowers 484 
Obf. 19 
7b e help of tbofe that fee\God is 
from Heavin 485 

Obf. 20 
When God comes bemakgs bis peo- 
ple fruitful ib. 
Obf. 21 
God comes inrigbteoujheflto-tbext 
tliat feekhim 486 
Obf. 22 
though the good we do he our own 
gwd yet Gcd rewards w as 
tlwtgb he got by it ib. 



Obf. 1 

the fruits of falfe worfbip U the 

encreafeoffrn 490- 

Obf. 2 

A man is ready to trujl in hi* own 

wiy 492 

Ufe 3 What ajhame is it Saints 

ftould not trufl in Gods way 

Obf. 3 

When great men go along with Re» 
Ugionmenthink^it muji needs 
he right 497 

Obf. 4 
Great Armies are the confidence of 
carnal hearts 498 

Life, Examine what your con- 
fidence is 499 


Obf. 1 
Tumults are a token of great wrath 
of God. 500 

Obf. 2 
Pollicy will not prevail if God be 
againjl us 507 

Obf 3. 
Great is the rage of war if God let 





it oh* 5°8 


The fins of parents many times 

comes upon little ones ib. 

. Obf. 5- 

gbe judgments of God when neer 
wfhould awaken us. 509 


Obf. 1 

Miferahh judgments many times 

arifefrom caufes W Uttk thinly 

of ■ 510 

Obf. 2 

from places of Idolatry come the 

greateft evils to a Kingdom 

Obf. 3. 
, Falfe mrfeip is the great fin Cod 


is provoked again fi a Nation for 

Obf. 4. 
God takes notice not oniy of mens 
finsjbut their aggravations ib. 
Obi. 5. 
According to the greatnefi of fin is 
the greatnefi of wr ath 512 
Obi; 6 
When people have feme enlighte- 
ning then Gods diftleajure 
breaks cut upon them 514 

Vjefor England ib. 

Obf. 7 
God loves to draw forth great fin- 
mrs to the light 516 

Obf. 8 
God will make quic\wor\wvtb 
greatfinners ib. 




The Names of fevcral Books printed by refer Co/e^ at 
the fign of the Trinting-Trefm Cornhil^ by the 
Exchange;^ inLoNDo n. 

APhysical DiREctoRYjor, aTranfhtion of the 
London Dispensatory. VV hereunto is added, Tffe Vertues 
of the Simple* and Compounds. And in the jecond Edition are 
78 4. Additions* the general beads wbsreof are tbefey V:z. 1 The 
Do(e (or quantity to be taken at one time) and Ufc 5 both of 
Simples and Compounds. 2 The Method of ordering the 
Bcdy after fweating and purging Medicines. 3 Cautions (to 
ail ignorant people) upon all Simples and Compounds that 
are dangerous. With many Additions in every Page, mar- 
ked with the letter A. ' 

Five Bscl{s of M* Jer. Burroughs lately puhliped : As alfo the Texts 
of Scripture upon which they are grounded. VIZ. 

1. The rare Jewel o^Chrifian Contentment, on Vhil.^ 1 1. Wherein 
is (hewed : 1 What Contentment is. 2 It is an holy Arc 
and Myfterie. 3 The Excellencies of it. 4 The Evil of the 
contrary fia of Murmuring,and the Aggravations of it. 

2. Go$eUWorfbip,or\ Levit.i 0.3. Wherein is (hewed : 1 The right 
mancr of the WorihlpofGod in general :and particularly, in 
Hearing the Word, Receiving the Lords Supper, and Prayer. 

3. Goftel Converfjtion i(>n Phil, 1.27. Wherein is (hewed : 1 That 
the Conversions of Beleevers muit be above what could be 
by the light of Nature. 2 Beyond thofe that lived under the 
Law. 3 And futable to what Truths the Gofpcl holds forth. 
To which is added, The Mfery of thofe men that have their Tor* 
Hon in this life, on Pialm, 17. 14. 

4 * ^7 A IS adfe of EaTtj9 b™>"t*dmj{. Wherein is rbewed : 1 What 
^arthly-mi 3 ded H ef« is. 2 The great Evil thereof, on Phil. 2. 
parcofthei 9 verf. Alfo to the fame Book is joyned 3 a Trea- 
tile or Heavenly mindednefand walking mth G d, on G^.5.24, 
andcxi Phil, 3.20. 

t'lfjpfyp'fi'* *, with Tragical Obfervations, on the 4 th , V* 
*!* & 7 th Chapters of the PrqphefaV of &*fe* r 


Twelve (ever al Booh of M T Will. Bridge, colle&ed into one Vglurm^ 

i. The great GcfpeLMyfterie of the Saints Comfort and HolN 
nefs, opened and applied from Chrifts Prieftly Office. 

2. Satans power to tempt 5 and Chrifts love to 5 and care of his* 
People under temptation. 

3. Thankfulnefs required in every condition. 

4. Grace for Grace ^ or, The overflowings of Chrifts fulnefs 
received by all Saints . 

5. The Spiritual aftings of Faith; through Natural Impoffibi* 

& Evangelical Repentance. 

7. The Spiritual- Life and In- being of Chrift in all Beleevers* 

8. The Woman of Canaan. 

9. A Vindication of Ordinances under the Gofpel. 

10. Grace and Love beyond Gifts. ( 

1 1 . The Saints Hiding-place in time of Gods Angef . 

12. Chrifts Coming is at our Midnight. 

V* Hill* j Works. VIZ. 

1. The Beauty and Sweetnefs of an Olive Branch of Peace 3 and 
Brotherly Accommodation budding. 

2. Truth and Love happily mirried in the Saints, and in the » 
Churches of Chrift. 

3. The Spring of ftrengthning Grace in the Rock of Ages 
Chrift jefus. 

4. The ftrength of the Saints to make JefusChrift their ftrength 

5. Thebeft and worftof Paul. 

6. Gods Eternal Preparations for his dying Saints. 

M r J. Owens two Books. 

1. Stedfaftncfs ofFromifes, And the finfulnefs of Staggering, 

2. The Death of Chrift; the Price he paid; &c. 

The Oath of Allegiance^ and the National Covenant proved to 

be Non-obligingj &c. by Sam. Eaton. 
D r Sibbs on the Pkilippians. 

The beft and worft Magiftrate; by Obadiah Sedgwick* 
Barrijj's Military Difcipline. Cummulus aliii, 



J^ZUCjyv -*^ffi|yt> w^XSXTf) 

A N 


Of the P R O P H R S Y of 

H O S E A. 


Vers. i. 
Stt the trumpet to thy month : hejhall come as an 
Eagle againft the Houfe of the LORD: becattfe 
the/have tranfgrefed my Covenant, and ire/pa fed 
againft my Law. 

HE Prophet ftill continues the Denuncia- 
tion of Judgment againft Ifrael, with the 
Declaration and Aggravation of their fins. 

Set the Trumpet to thy month. 

i. Tea 

2. An 

nifeftation of the 
mandement that 

Let there be a full, and free, and open ma- h ll«* 
ho and the danger of Ifrael : The fame com- ^ 
we have hereto the Prophet, we have in 
D the 

2 An Expofition of Chap. 8. 

the 58 of If a. at the beginning to the Prophet there. Cry <z- 
loudijpare not^ lift up. thy voice likg a Trumpet ^ fcew my people their 
tranfgreffion^ and the Houfe of Jacob their fm. 

Minifters mud not only be Trumpeters of the Gofpel, 
Obf, 1 Trumpeters of Mercy and Peace, but Trumpeters of Judgment 
and of War; they are fet to give warning to people of danger, 
and wo to them if they do not, God will require the blood 
of people at their hands. However peoples fpirits may be 
againft it, againft the free and bold work of the Miniftry in 
denouncing judgments, yet the fpirits of Gods Minifters 
Luther muft go on in their way : Luther in his time for the freedom 
caSedthe an d boldnefs of his fpirit inveighing againft the fins of the 
ft?/'' timc *) he wa8 called the very Trumpet of Rebellion, he en- 
vrighs againft their fins and threatensjudgments, and they 
exclaim againft him, they are as loud againft him, and trum- 
pet out their exclamations againft him, calling of him the 
Trumpet of Rebellion and fedition. If a Town be befieged 
by the enemy, it is not the crying ofchildren or women 
^ r ^ c that muft hinder the beating up of the Drums, nor the roa- 
ring of the Canon. God takes it exceeding HI at his Mini- 
fters hands to be mealy mouthed, when his wrath is incenfed; 
and therefore he calls the Watchmen that did not give war- 
ning by an ignominious name, DVJldB VOGS^ that cannot 
***Y barkj Inlfa. 56. 10. I remember Pliny in his 29. Book, 4. 
Chapter, tells of the Dogs in R§me 3 that were fet to keep the 
Capitol, becaufe when the Gauls did fcall the Capitol, the 
Dogs being fed too full, lay deeping and did not give war- 
ning; they therefore not only hanged them up, but every 
yeertheRww*w.robferved that time of theyeer, and on that 
day, hanged up certain Dogs in the City for exemplary Ju- 
Wfycnt- ftice, by way of crucifying of them alive upon an Elder tree^ 
cifymgm an d upon this ground it is thought that the Romans did fo 
frTateful hate that kind of death, ofhangingupona tree. And thetfr 
to- the jL fore1t was thc morecur ^ d death that Chrift died to hang up- 
w*w*" onatree. It is that that God is exceedingly provoked againft 
his Watchmen^ for, if they give not warning. 

Ver. I . the Trophefe of H O S E A. 

Hofea had proclaimed war before this in the name of the Expof. 3. 
Lord, buthemuftdoit again; from whence the Note is 

That Gods Minifiers tnuft not he weary of their worl^though Obfer.2. 
they fee little good come of it ; yea To far from being weary or 
difcouraged as their fpirits mail rife up in their intentions 
flrength and fervency of it. 

Before H^jV voice was the voice ofaman; butnowit xfee fin*. 
is the found of a Trumpet : Let wickednefi flop her fbrajc. 
mouth, but let the mouths of Gods Servants be opened, 
yea let a Trumpet be fet againft their mouths in disclai- 
ming againft the wickednefs of the times wherein they 

Thirdly, The denunciation of threatening in the Name Qbf. *, 
of God, it is a terrible found, if men be not afraid of this 
Trumpet, and awakened by it, there is a time that fhall a- 
waken them, when a Trumpet (I fay) ftiall awaken them 
and make them afraid, when the Arch Angel (hail blow 
his Trumpet, thofe that are moft awakned and fears the 
found of this Trumpet (hall have the moft comfort when 
the Trumpet of the Arch Angel (hall blow. 

He pall come as an Eagle. 

Luther upon the place thinks this Prophcfie meant againft JLutftet 
Judah, becaufe of the naming of the Houfe of the Lord, as 
folldws after. And then this Eagle muft be underftood of 
Nebucbadnezztr,who\tcalUd sLnEagkinEzel^ ij. 3. and 
7^.48. 40. But rather I think it to be meant of the Aflyri- Author; 
an, for the Prophet here is prophefying againft the ten 
Tribes, and he feems to take away the two great confiden- 
ces tliat they had whereby they hoped that they were not 
in fo great danger. 

The firft was,that they had made a league mthEgm which 
was nigh hand, as for the Affyrian he was a great way off, 
and there was not fo much danger to bethought of the 
Afyriam. P z Secondly, 

4 An Expedition of Chap. 8« 

2. Secondly: Asthey imagined they had the houfe of the 

Lord with them, and did wordiip the true God. Now the 

Prophet takes away thefe two. He ft all come at an Eagle, a~ 

The AJJy- gainft the Houjt of the Lord : that is, the Ally rian , Salmanef 

nans Ar- J er fa \ $ calleti an Eagle, and becaufe he was to come 

Ea'el XYlt ^ an Army, therefore an Eagle $ ("and it may be his. 

j Enfign might be an EagleJ you know the parts of Ar- 

rnies are called Wings, andfo is compared to an Eagle, to 

(hew to them that their danger is not fo far off as they ima* 

2 * gin. He flail come a* an Eagle, that is fwiftly, with a migh» 

3« ty force and vehemency; and he mall have an Eagles fpi- 

4* rit, an Eagles eye: the Eagle is quick righted, and the fpi- 

5* rit of an Eagle isnot eaftly daunied : and yet it isobferva- 

Why the ble that in the Law the Eagle was an unclean bird, though 

Eagle was the Eagle the King of Fowls,and of a brave fpirit, yet he 

unclean W as unclean, God would not have the Eagle offered in fa- 

under the cr jfi ce;) Dut rather the Dove, God many times doth not re- 

Obf God gard Eagles fpirits, thofe that fore aloft and fly on high, 

accepts not but he doth receive Dove-like fpirit s, fuch as are of meek 

Eaglestbut and quiet fpirits. 

Dw«* But he flail come as an Eagle fwiftly, that is upon the prey 

before it is aware. 
Obf. i. Men flatter themfelveswhcn danger is at any diftance 

from them, ifitbenotjuft upon them, then think them- 
feivesfafe, but God can bring evil fuddenly and irefitta- 
bly upon them. In Ifa, 5.26. He vpiU lift up an Enfign to 
the Nations from far, and will hifl unto them from the eM of 
^^ the earth : and behold, they flaB come with $eed faiftly. GuaU 
ttr upon this place applies it to the Turks coming into 
fome part of Germany, they were come on a fudden from 
the uttermoft part of Europe, yea from Afia, and fo Spain 
and Secily, and Italy; God, to puniih the contempt or the 
Gofpel,brought them fuddenly upon them.Howfoever the 
Apftted to L or( j ^th delivered us hitherto fromforreign Nations,we 
^ * n f think our felves fccure becaufeGod hath put work enough 
into their hands for the ptefent, the Danes, French, Spa- 

Ver.i. the Prophejie of H o s E A. 

niards, but howeafily is it for the Lord in an inftant when 
there is no fear of them at all, to bring them fwiftly. 

Secondly, All the fwiftnefl) aiidfiercenefi andquich^fighted- Obf, 2 
■ nefl, and fair it of an enemy is from the Lord: If an enemy be 
fwift in his courfe, and quick-righted and fierce, and hath 
a ftrong fpirit we are to attribute this from the Lord. 

Th'rdiy, Wicked men in fat u tying their rage and malice, Obf.j. 
they areas Eagles-, much more flwuld we be in our ftrvice, we 
ftiould not be flow : if they be to fati f?e their rage as Ea- 
gUs^ we fnould imitate them in this to be much more fo 
in the fervice of God. But it follows, 

Hejbatl corneas an Eagle againjl the Houfe of the Lord'. 

Interpreters differ much abont this, Againft the Houfe of 
the Lord: bccaufe Hofea prophefied againft the ten Tribes, 
therefore Luther and divers others think that this claufe Luther - 
muft be meant againft Judah, as if God threatning Ifraei 
fhouldfay, do not you think-to efcape, for the enemy (hall 
come as an Eagle even againft the houfe of the Lord- But Author. 
we need not {train it fo, for it may be meant againft the 
ten Tribes notwithftanding this exprefllon, upon this 
ground : becaufe they called that place, the Eminent place, l 

where one of their Calves were fet up, they calpd it Bethel, 
the Houfe of God: and fo ironically here the houfes of 
their Idols may be called the Houfe of the Lord, becaufe 
they chofethofeHoufes*and Places inftead of the Houfe of 
the Lord. He mil come againft the Houfe of the Lord; that is, 
againft that which you account fo. Bat I think that is not z. 
fatufaftory, but rather this : the Church of Ifraei though 
very corrupt, yet before their a&ual devorce, is call'dthe 
Houfe of the Lord, fo that from thence then the note is : 

That God doth not prefemly cjfl away a Church fo as to un* 0W * *' 
church it though they may he guilty of many hamousfeni. Great 
fins do not ipfofa8o,do noc un-church a Church, therefore 
therefhouldbe much patience before any do decline from a 


An Expojitim of Chap. 8. 

Church by way of renouncing ic. 
Gbf< 2. It is a high expreffion of the priviledg of a Church, that 
it is the Houfe oj the Lord , wherefoever there is any true 
Church, yea though it be very corrupt. Buc you will fay, 
What do you mean by a true Church ? I take it for the 
prefcnt nothing but this : Any company of Saints in body 
A true to fet up what Ordinance of God they know, that's a 
Church, church wherefoever it is, and here God dwels, here God 
Ufe- 'T» keeps houfe 5 ■ and it is good keeping houfe with God; He 
good dtvel- if worfe than an Infidel that -provides not for his onn houfe : cer- 
ling in tainly God will provide for his own Houfe : Mofes was 
G ^' W* fakhfulin al the Houfe of God ^ thatis,in all the Church of 
God : What then though thou dwelled in a poor Cottage, 
fo be it thou beeft a Member of the Church of God? if God 
give thee this bleffing to dwell in his own Houfe, you are 
well enough. In PfaL 26.8. Lord 1 have loved the habitation . 
of thy Houfe, and the place where thine Honor dwelleth. The 
P/.26.8. Church is not only Gods Houfe, but the Houfe wherein 
inlawed, the Honor of God dwelleth. Princes may have fome 
houfes where they may retire to for a time, but they have 
Come principal Houfes to (hew their magnificence and glo- 
ry ; and fuch a houfe is the Church of God unto the Lord ; 
all then that arein the Church, efpecially Officers, muft 
Officers of behave themfelves and be faithful in the Church as in the 
tbeChurch Houfeof God, He wW come againft the Hou ft of the Lord. 
Obf 2 . Though we be Gods Houfe, yet the enemies may be fuf- 
fered to come upon us, it will not ferve us if we tranfgrefs 
tbe-Govenant : Joabwm pluck'd from the horns of the 
Altar 5 and fo may we be pluck'd even out of the Houfe of 
God; Gods own Houfe is no fecurity to fin and wicked- 
nefs. It follows. 

Becaufe they have tranfgrejfed my Covenant. 

God loves to deer his Juftice, and co fhew what the caufe 
of the evil is th§t comes upon us, he would have it cleerly 


Ver. I . the Trophejie ofHoSEA. 

charged upon our (elves, that we may not put it off to 
Gods Decree, that we are predeftinated to fuch and fuch 
evils, but the Lord hath his time to charge all the evil* 
that comes upon finners, upon themfelves ; Ihy dtftrutfion 
asqfihyjeifi the bond that is between God and his Church, 
it is his Covenant, and all the good or evil of a Church 
depends upon the Covenant ; and therefore it was the 
way alwaiesof the people of God when they were far de- ' 
clincd from God, to return unto him by way of renew 
ing Covenant ; in Pfal. 25.10. All the paths of the Lord are T , 
mercy and truth to them that keep his Covenant h and efpecially ,f C Pt- 
all our good no w.depends upon the Covenant more than in) de. 
formerly the good of the people of the Jews did, becaufe pendsupon 
the Lord hath fealed the Covenant now with the blood of *kC«*- 
JefusChrift actually, which was not fo then. But f oJ *™ n '™ r e 
this expreffion we had it formerly, and fomewhat was „£"*' 
fpoken about the opening of the Covenant of the Jews and ' 

what kind of Covenant it was, but yet not then fully o- 
pened, and as then I faid, fo mill look at it as a Point 
that will requirea particular Exercife of its Cd(. 

And irej}afed again ft my Law. 

Saith Calvin upon the place, further to covince them, CalvinP 
to (hew that it was not through ignorance that they did 
tranfgrefs, they could not fay, Lord, what is thy Cove- 
nant? for faith God, I did make it known clcerly in my 
Law, they had it plainly fee out in my Law: The Hea- 
then can know the mind of God no othcrwife but only by 
looking into the book of the Creature, and there the mind 
ot God is written but very darkly,& they can fee but little 
or it there: I but faith God,my people have my Law where 
my mind is written plainly, and they may fee it there and 
know what my Covenant is with them,and therefore their 
iinisforauch the greater, they have tranfgrefied again ft 
my,Uw. Th« Seventy tranflate thefe words, They have 


8 An Expojltion of Chap. 8. 

,, i , - „ 

The 70. dealt mgodlily againfl my Law : and the word efpecially 

T» tk to- hath reference to the wotlhip of God that is commanded 

\/x\M\\a%- \ n tne Law, they have not worfhiped me according to my 

fcouv. Law 5 forthougU God looks at every part of his Lsw, yet 

more efpecially at thstthat requires his more immediate 

worfhip. And in the Hebrew it is, they have prevaricated a- 

Frtvari. gainft my Law, they have made a (hew that they would do 

cmk ' what my Law requires but they do quite contrary, that's 

IJT^D the propriety of the word in the Hebrew. What people is 

there in the world but will make fome (hew, that they 

would obey Gods Law? no people but fay it is fit that they 

{hould be obedient to Gods Law,what variety of opinions 

and practices are there among men, and yet all will father 

their opinions and practices upon Gods Law? and mark, 

^uttheydo prevaricate in this; they pretend one thing 

but theygoquice the contrary way, and this is that which 

God charges his people withal, upon which he would fend 

his enemies,even an Eagle upon them. It follows. 

Ver. 2. 
JfraeljhaU cry unto me, My Ged ? vretyow thee.. 

TH E words as they are in the Hebrew are fomewhat 
different from what they are in your books, for Ifra- 
el In your books is in the firft place, but in the Hebrew it is 
in the laft, that h, To me they fbaU cry, AJy God, xct know 
The Heb. tbeejfrad: What dirTerenceisthis> yes, the words thus 
reading, read have more elegancy in them than otherwife, and they 
hint fome obfervations that would hardly be hinted to us 
as it is in your books, as thus: 

If you reade it as it is in your books, then it is only a 
fpeech of God to them. 

Eut if you reade it according to the Hebrew,they frail cry 
ta me, My God, we know thee, Ifrael : They here feem to 
put God in mind who jhey were, at if they (hould fay, we 
are Ifrael who know thee, remember we are not Grangers 


Ver. 2. the Prophejieofil osea, 

to thee 5 7bey jball cry unto me, My God, we kgow thee, Ifrael: 
It's Ilrael that cries to thee 3 Oh my God ! 

Or as if they fhould put God in mind of their Father ± was; Jbey jball cry to me, 
My God, tee hpon tbee, Ifrael: Oh remember our Father 
Ifrael and deal gracioufly with us for the fake of our Fa- 
ther Ifrael :Juft like thole inMatth.ttM would cry, We have 
Abraham to our Father : fo here this people would crys in 
their cries in the time of their affliction they would cry to 
God that they had Ifrael to their Father, we have refe- 
rence to Ifrael who did fo prevail as a Prince with God, 
and therefore we hope we fhali fare the better for ifrael $ 

Or thus, Tbey jball cry to me, My God, we tyow tbee, IfraeU g 
That is, we know thee to be the God of Ilrael, we have 
icnownhow thy waies have been in former times for the 
good of thine Ilrael, and Lord, remember how thou haft 
wrought for thine Ifrael heretofore, and work now for us 
in the fame manner : thus there is a great deal in this 
word, \Jfrael'] if you fet it in the lair place in the verfe,more 
than if you let it in the beginning. 
From hence the Notes are theie : 

Firft, That in affli&ion men fee their need of God. So the Obf^ [ 
Chalde paraphrafe upon this place, Alwaies when I bring C hald * 
flraights upon them then they pray before me and fay, $*** ra J* 
Now we fee plainly that we have no other God befides 
thee, Oh / redeem us becaufe we are thy people Ifrael ; fo 
that's the meaning. 

Secondly, Even Hypocrites and the vilejl Wretches ibat are, Obf.2.' 
in the time of their difiref, will claim intereft in God and cry to 
him 5 even thofe that have departed moft from him will be 
ready to claim intereft in him in their diltrefs. What an 
impudency was it for this people that had fo grofly depar- 
ted from God, that had gone fo againft their light, and 
yet they will come boldly and claim their intereft in God 
in the time of their affliction ? Truiy we fee the fame fpirit 
in men at this very day, the moft wicked and vile ungodly 

E man 

to An Expofition of Chap. 8. 

. r man or woman that is, yet will be ready in affii&ions to 
PP llcar » claim intereft in God ; My God. I appeal to you in this 
Congregation) if one (hould go from one end of the Con- 
gregation and fpeak particularly to every one, and ask but 
this queftion, Do you hope that God is your God ? Every 
one would be ready to fay, Yes, we hope he is. This is 
theimpudency of mens hearts that will take liberty to go 
on in a way of rebellion and fighting againft God all their 
lives, and yet in the time of their diftrefs claim intereft ia 
Obf,3 # Thirdly, 7h at hgowledg and acknowledgment of God in an 

outward f$rmal way U that which Hypocrites thin\will commend 
themmuchto God in time ofaffii&ion; that by which they 
(hall have favour from Him becaufe they have made fome 
profeflion of God : We kpow thee: as if they (hould fay, 
Lord, we were not as others that had forfaken thee, we 
continued Ifrael tti\\ , we did not turn to be Heathens: Ic 
is very hard for mens fpirits to be taken off from trufting 
in formality, in outward worftjip, we are all Chriftians, 
we are not turned Heathens; fo they (hall call to me, My 
G&) roe know thee , Ifrael; we continue Ifrael (till. Oh! 
Cowfem* how fweet and comfortable is it then to have a true intereft 
tie, if in inGod? in the time of affliction to be able to fay,in truth 
trttti) * Lord we know thee, and blefled be thy Name Lord we 
have known thee, we have had experience of thy good- 
nefs,and faithfulnefs, mercy, love, and tender companion 
towards us, we have known thee an infinite alfufficient 
good, thou haft fatisfied our fouls with thy love, the light 
of thy countenance it hath been the joy ofour hearts, and 
blefTed be the time that ever we knew thee, Oh bleflld be 
the time that ever the Lord made himfelf known to us; 
we can fay. Lord, we have known thee, and therefore 
now. Lord have mercy upon us; Oh Ictus all learn to 
make more of our intereft in God, and to labor to know 
Him more and more, that we may have this comfort in 
our afflictions, to be able to fay in truth. Oh Lord, thou 



Ver. 3. the Trofhejle ofUotZK 

art our God, and wc have known thee If Hypocrites 
think it to be (o great a comfort that they are ifrael, On 
whatisitthentobeatrue Ifraelite in whofe heart is no 

^Fourthly, Degenerate children they thin\to have favour for Obf.4. 
the (ake of their godly parents. . 

tVe have kiwvn thee, JfraiL] Children Oiould imitate the 
vertues of their godly parents, and then they may draw 
comfort from the godlinefs of their parents. 

Buclaftly, Hypocrites though degenerate mil not only tHni^ 0b f f y 
to fare the better for their godly parents, but they mil think to 
have the fame mercy as their godly parents had^ they little 
think of che difference that there is between Iirael hereto- 
fore, and that Ifraei that is now (o bafely degenerated. 
Ic follows. 

V E fc. 3. 

Ifrael hath caft off tht thing that is good: the enemy paU 
purfue him. 

TH E Y cry, We have known thee : but they caft off 
the thing that is good ; they profefs to know God in 
word, but in works they deny him. ♦ What is it to fay, 
We know God, and to caft off the thing that is good } Elongavit, 

Now the word that is here translated, caft off, fignifies, n abo- 
Hath put off a great way, yea, hath abominated the thing that is minatmeft 
good: doth not only forfake the thing that is good, but 
to caft off with a kind of abomination the thing that is 

Hath caft off the thing that is good. That is : 

Firft, caft off God Himielf who is as, Anfelme fpeaks of ?• 
Win, that Good in which there is all Good: God the higheft ^™] n 
and chief good they have caft him off. „ tt0 om j a 

Secondly, Ibetbingtbat is good indefinitely. That is, they \ona % 
will not be ordertd by any rule, they care for the good of 
nobody but only to have their own lufts fatisfied. 

But that which I think is mod properly aimed at by this 

E 2 phrafey 

12 , An Exposition of Chap. 8. 

phrafe, The thing that is good : is, the Worfhip of God, My 
Worfhip: They fay, We Ignore Thee, but in the meantime 
they caft ofFthat good thing, Oh that Good Thing, that 
which I hold indeed to be the thing that is good. Hence 
obferve : 

©bf. i* Thetrue Worfhip of God Is the GOOD Ihing by way of excel- 

lency* We account our Eftatts are goods ,. we ufe to fpeak 
in that kind of language, the goods of fuch a man. Is our 
Eftates our goods I Are they fuch good things? Oh ! what 
is the Worfhip of God then * The Worfhip of God that's 
the thing that is good by way of excellency above all our 
goods, 'that's the good thing that a fpiritual heart can 
prize, that's that which God delights in, and wherein his 
people enjoy , fo much communion with Himfelf ; that's 
the thing by which God lets out fo much good to His Peo- 
ple, it's the fafety, prote&ion, the bleifing of a Kingdom ; 
the purity of Gods Worfhip where that is all other good 
things will follow, that's THE Good thing ; and it is a 
fignof a gracious fpiritual heart to prize the Worfhip of 
Godin the purity ofit as the good thing, aboveallgood 
things that a Kingdom is capable of. 

@bf.2. -Secondly, let Gods own Worfhip is by carnal hearts of men 

repelled^ and cafi offastvily if it fine not their own ends> and de- 
figns : The fpirits of men rife againft it, they will not fo 
much as examin things in any peaceable and quiet way, 
but by prejudice; becaufethey fee it not futable to their 
own waies their fpirits rife, abominating that which God 

tDb£;> Thirdly, Though firfi men do but only leave Godjorfuke the 

thing that is good) yet' at Ungththey grow to fitch a ripenefl in fin 
as they cafi it off with abomination-, and that's a great deal 
worfe : Meerly to neglett that which is good is an evil, but 
to caft offthat which is good by way of abomination. Oh 
then the fin of a people is grown to an height, then they 
areneer to Judgment indeed* when they caft it off; thus 
msn who heretofore-havc been very forward in the profef- 

Ver.3« the Trofhefie o/Hosea, 

fion of Pveligion, and feem to love and delight in the thing 
that is good,but by degrees their hearts were drawn from 
thewaiesofGod, now they cannot bear the fight of thofe 
things to be prefentcd,nor bear the hearing of thofe things 
their hearts rife againft any that they fee practice them, 
they now fhut their eyes, and ftop their ears, and with vjo - 
lence repel the Truth ; according to thofe in 7^.44 16. As 
fur the Word of the Lord that thou haft ftoktn to z*f, we will riot 
hear thee. Oh! are there not fome that heretofore have Sac i^ erj 
thought they have received much fweetnefs in the waiesof r Y ^ ^ $ 
God, and now not only left them, but their hearts rife a- they have 
gainit them,and if any thing befpoken for them, Thut their found good 
eyes and ears and cart it off and even abominate fuch ? Let '"• 
fuch take heed that God caft not them off for ever. 1 Cbron. 
28.9. (it is a fpeech oiVavid to his Ton Solomo?i)Iftbou feel^ 
HimJrle will be found of thee ; but if thou for fake Him, He will 
caft thee off for ever: How much more if thou doit caft offthe 
thing that is good. Oh! my brethren,Iet us takeheed of 
cafting offthe thing that is good 5 we may pafs over many 
Truths that it may be God hath convinced us off, but let 
us take heed of calling ofFanyTruth,for then we are ripe to 
Judgment, then the Lord may juftly call us off for ever. 

Laftly, If wicked mens hearts be fo vile to caft off God, ^ „ ... 
and his Worftilp that hath fo much good, how much more t fo tno °t 
(hould we caft off with abomination, that that is abomina- caft off falf 
tion it felf? How much more (hould we caft off falfe wor- tvorjbip* 
(hip with abomination and fay, Get thee hence? and fo 
all kind of evil and (In that would ftick fo fa ft upon us ? *™ZYZ- 
In Rom* 1 a. 9. Abhor that which is evH : to abhor it as Wei 
as to abhor Hell it felf; it comes from a word that is ufed 
for Hell. Thus we fhould learn from wicked mens cafting 
off what is goodjtocaft offthat which is evil and wicked. 

One t h i n g f u r t h e r , What fever hpe wledg of God> or profif Ob£ 4, 
fion we make of wor flapping Him, yet if we caft iff any thing 
that is goody this deprives it5 of any intereft we 'have in God> of 
any comfort in crying to God in eur afflictions. I befeech you 


TS£ T3 TV 


1 4 An Expofitim of Chap. 8. 

take notice of this } 7 hey cry to me>my God we know thee, but 
faith God, they have cafi ojf that that's good. The Note is 5 

To cart off violently and that againft light, tny one 
thing chat is good; though it be meamofthe Worfhipof 
God principally, yet it is fpoken indefinitely, to call offa- 
ny thing that is good, any truth of God, ic is that which 
doth deprive the foul of having comfort and interelt in 
God; or crying to God in the time of diftrefs : Oh thou 
tinner how dearly docft thou pay for thy beloved iin? at 
PP llc > w hat a dear rate doeft thou buy every beloved lull of 
thine, when as it doth deprive thee of all comfort and in- 
tereir in God that otherwife thou mighteft have in crying 
to God in the day of diftrefs? 

Ihe enemy JbaB fur fits him . 

>bf er, • When the good of duty is cafi off^evil ofpunifi ment wiU come in. 
By calling off that which b good we calt off mercy, and 
protections we open a door to all kind of mifery: if we 
retain that which is good we retain God ; but when that 
tvhichisgoodigcaftoffsWe lieexpofed and naked to all 
kindofmifery, for God owns us not. It follows. 

V E R. 4. 

Ihey have fit up Kings , but not by me : they have made 
frinceji and I kge wit not* 

ERE we have their Civil apoftafie^he other was a 
. -Moral apoftafie 5 Ihey have Jet up their Kings , but not 
by me .Though wll Government it is to hold onGod,yet we 
are to know thatGcd had an efpecial hand in the Govern- 
ment of the people of the jfejp*; It was as Lapide upon the 
place calls it, a Spiritual, and a kind of Divine Kingdom; 
it was not meerly Civil, the Government that God fet over 
them was typical, ic was to typifie the Government of 
jGbrift. And hence we are to take this Caution, We 



Ver. 4, the Trophefie ^/Hosea. t% 

may eafilybe led afide into many miftakes and errors if 
we argue thus. That becaufe the Kings of Ifrael and Judah Camon . 
did thus and thus, therefore it is in the power of any ,^>^!p 
King at thefe times to do fo ; for certainly there was a tbeK&wi 
mighty deal of difference between the Government then ^ if the lews 
even the Government in that State, and the Government 
now: forStateand Church was mixt together, and the 
Government then it was typical, it was to typifie the King- 
dom of Jefus Chritt, therefore though God leaves People, 
leaves States now to their Liberty to fet up what Govern- 
ment may be beft for them, yet it was not permitted to the 
Jews, they were to have only that Government that God 
(hould reveal from Heaven, for their Civil State : there- 
fore when they would change the form of their Govern- 
ment rlrft from Judges to Kings, God faid, they had reje- 
cted him in cafting offthat. 

Ibeyfa up Kings , but not by me Expo! . i;\ 

Some think that this hath reference to the chuilng of 
Kingsatfirft, becaufe that they did it without Gods War- 
rant when they chofe a King to t hem felves at rlrft, andfo 
they have fet up Kings but not by me. But I rather think 2# J*? . 
that this hath reference to Jeroboam and his fucceiTors, thev ^^ . 
fet up Jeroboam and his fuccetfbrs, and not by God. This " 
you will fay, is very ftrange, for it is cleer in Scripture 
that it was from God that Jeroboam mould be King/ and 
that the ten Tribes mould be rent from Solomons pqrterity 
for the punifhment of Solomons fin, it Was propheiied of 
by Abijah the Shilonite, 1 King "• 9$y -30, 31. the Pro- 
phet came to Jeroboam , and rent the Garment of Jeroboam 
in twelve pieces, and faid to hvn, take thee ten pieces : fir 
thus faith tbe Lord the God of Ifrael $ BeboL\ I will rent the: 
Kingdom out of the band '-of 'Solomon , and will give ten Iribet 
to thee. The Lord fent his Prophet to tel! him exprefly, 
that he would rent ten Tribes from the houfe of Solomon, . 

l6 An Expedition of Chap.8 # 

to give them to him j and yet here it is laid, lhatthey haze 
Set v.p Kings* but not by me. Again in the io.chap. and 15. 
ver. Reboboam hearkened not jmto thepeopk : for the Caufe war 
fr m the Lord) that he might perform bis joying which the Lord 
(bah by Ahijah the Shilomite unto Jeroboam the Son of Nebat. 
It was from the Lord that Rehoboam gave (uch a churlilli 
anfwer, was from the Lord that he was left to fuch a Ty- 
rannical; cruel fpirit, that the Lord might fuUil the word 
that he had fpoken by Ahijah the Shilonite. 

Abulenfs thinks that the ten Tribes for the matter of the 
thing did no more than they might do, and he gives this 
reafon 3 *forfaith he, the people, thefe Tribes were free 
* ipfa tn- y r ibes, but Rehoboam would bring them into (lavery, and 
IwhUr* ke would reign over them as a Tyrant, therefore (faith 
MdufJt he) they might lawfully depart from him and leave him, 
Jro,Rc/ and make to themfelves a new King 5 and then he puts the 
hoboam Caufe, was. for that a people or Common-wealth (faith. 
Autemw- he^) they firft gave the power to Kings and Princes, but 
iebat easing ey did it upon certain conditiomat firit, therefore as 
frrvitutem ^ ^ ft g power unto them fo faith he they may dimi- 
Sr^nilhkiftheyabufeitand Tyrannize over them, for (he 
'gm utTy- hath this further expreffion) the people did not abfolutely 
rd«^wo«2- vet h em feitfestohim, when a people do chufe a chief 
m ft* i Governor faith he they do not give themfelves to them asa 
p0UrW b man eives to his friend a piece of money, or a horfe, fo as 
Z¥edcu>et thev|ive all out of their own pofTefllon, and that he might 
mvum n- do with them what he will, but upon certain conditions 
gemfibi t bus and thus: i\&*AbulenJis hith. 

cnare:.vo- Now lriOU gh I do not altogether approve of what he 
^Itnll hath faid, becaufe at ieait the cafe between People and 

^mtdedit imuum infe, fed certujvfnfqm condition^ inde VfoteJ! iVudjifdem 
aufew vd inmwucre, fi tffi eo abutantur & Tyranm evadam, non enm popwm Je 
%lucdzditfr2iuti H m Amum vet equum amt^utomnefuumjm tn eumtrif 
firXmu^ itodrewaytpcffiSfed camp** mervtmmibw. Abulenfis 


Ver. 4. the ProphefieofH o se A. 17 

Princes now is different from what it was j chen God cha- 
lenged a peculiar Prerogative over them for tendering their 
Government, yet thus far in Divinity is true 3 There is 
more rcafon that people mould now have more power to 
call orTTyranny than there was, becaufe now none comes 
* to Government over others but by * Agreement, therefore * viz. w . 
if the Agreement and Law of the Country be that they der J>**nd 
(hall be eleft and not hereditary, they are fo: if that the %$""& 
males (hall only inherit, he (hall only inherit: and fo if mal £ "£ 
the Law of the Country were for delivering themfelves cite. 
from tyranny, fo far certainly God allows it in His 

But now to anfwer the Cafe morecleerly, Ibej fit -up Adire^ 
Kings, but not by me 5 though GOD had foretold that ExpoftV 
the ten Tribes ihould be rent away from thehoufe of 
Davids and that Jeroboam (hould be fet up, yet they did 
not do this thing in a lawful way as they ought, for they 
fhould have confulted with God about the time and man- 
ner of it when God would have it done 5 it was not e- 
nough that God did fortell it (hould be done, but when 
they did it they ought to have done it in a way of confu- 
ting with God, and they ought to have been ordered by 
God for the way and manner of it, an d they did not do 
it in way of fulfilling the Prophefie, for the people gene- 
rally knew no fuch thing but meerly minding their own 
paffions and lurts, they Iook'd at no further, though 
God didover-rule it to fulfil his own Counteh, yet they 
aimed at no fuch thing. Whence we have thefe ufefui 
Notes for our edification : 

Firfl, That rremaydotbe tbingtbat God would bave done, Obf.i; 
andyctfin bigblf againft God. God would have Jeroboam fa 
up, bat they only looking at the matter, and did not ob- 
fei ve Gods way, God did reje& them. 

l Secondly, Jo dotbat wbicb God would have done, yet if Obf.2; 
w do not kpowtbat it is Gods mind, rre fin again}. God: 
Though we do the thing that God would have done in 

F '"•-" His 


An Expojition of 





Luke 6, 
12, 13. 


tare to be 

His fecret will, yet we fin againft God, if we know it not 
to be His revealed will. Now no acVion can be good, but 
that which is done 5 not only materially good, but 
formally alfo, that is which is done jn obedience to God h 
And that (hews the dangerous condition of ignorant peo- 
ple, all their anions are Tin becauf* they know not Gods 

mind in them. 

Thirdly, lo go about great bufmejfes without conjulting with 

God, it is fin. Even the Heathens were confeious ot thi?, 
therefore Tullim Sctpio would never go out about any 
greatbufinefsbutwouldgotothe Capitol to pray to the 

Fourthly, Alteration in Civil Government is agreatbufi- 
nefl. God had need be much confulted withal, efpeciaily 
if there be any Church- work mingled with it, there was 
never a time that England had the calling for fuch conful- 
tina with God as it hath at this. Now England is about 
the treated and weightieft bufmefs that ever it had imce it 
tvas a Nation : The very alteration but of an Officer ,s a 
g re at matter and requires much confuting with God ,and 
Ifpecially if it be in the Church: it is very obfervableof 
oar Savior in I^e, 6. 12, and 13. verfes, when as Ch rift 
was to fend out his twelve Apoftles as Officers for the 
Church, the text faith, That he was at prayer all 
night before, then in the morning he calls hit Diiciples 
andfo fends forth twelve of them and gives them his 
Commiflion. But he makes a preparation all night long 
in praying to God. Surely thofe that are about chtrfmg 
Church Officers, Minifters of God to be their Pattors and 
Teachers they had need fpend daies and nights in prayer. 
Here they did not confult with God in fetting Jeroboam o- 
verthem, and therefore faith God, they have made them 
Kings, but not by me. • air, 

Laftly , Wh*n rvt are about great bufineffes, we muft look^ at 
Godsends ; we muft take heed of our paffionate wills, and 
our own felf ends, elfe we do it not bj God, In Civil At- 

Ver. 4 the Prophejte of H o s E A. 19 

fairs, a man that is a Magiftrate perhaps doth that whick 
is juft, but he is carried on in hispaffion, but this is not 
by God-, and fo in Church affairs, the Church Elders, 
the party doth deferve it, yet if they be carried on in paf- 
fion and felf-ends, this is not done by God; They have fee 
up Kings, but not by me. 

And then further 5 As the people fin'd and God would 
not own that which they fet up, fo Jeroboam fin'd too. 
Why Jeroboam might fay, Lord, did eft not thou fend thy 
Prophet to tell me that I fhould hare the ten Tribes, and 
yet wilt thou not own me? No, God would not own him. 

Firft, Becaufe Jeroboam did not feek God. Ierohiams 

Andfecondiy, Jeroboam did not ftay Gods time. As f m * 
Vavid> he was anointed by God, and though he had ma- 
ny opportunities for # to have taken away Sauls life, he 
would not, and to come to the Kingdom, but he did wait 
till he faw the time was come that he mould be brought to 
the Kingdom. But Jeroboam would not do fo. 

Thirdly, Jeroboam had not right ends in taking the 
Kingdom. ° 

Fourthly, Jeroboam did not adminifterthe Kingdom 
for God, and therefore God would not own him, and fo 
fomereade the words; They have not admintfred the King- 
dom by ra^but adminiftring theKingdom by their ownlufts 
therefore God would not own them. From whence you 
may have thefe Notes: 

Firft, Ikat when God fromifis a mercy, if m fi ay not Gods obf t 
time we can have no comfort of the mercy, ' 

Secondly When n* have a mercy promt fed we mufi be OWl 2 
brought into it by God, by lawful means \ he that beleeves 
makes not haft faith the Scripture ; many they are fo gree- 
dy or places, and preferments, and other things they de- 
iire, that they makefo much haft as if they did fear that 
11 they ftay for the orderly coming into the place they de- 
iire, they fear they fhould go without it: What bieffiWthen 
<:an there be in that which we would feek to get without 

F 2 God 

20 An Expojition of Chap. 8. 

God in making fo much haft. 
Qbf»3- And again, When we have a mercy f that's the third note) 

•when we have what we would have* jet if we do not improve it 
for God) we do thereby renounce our acknowledgment ef it from 
God. God hath given thee an Eftate, or Honors, or Pre- 
ferment : What doeft thou do ? Doeft thou now abufe this* 
for thine own luihr" Thou doeft hereby renounce thy ac- 
knowledgement that thou hadft it from God. liny have 
fit up Kings, but not by me, I will not ewn that; Why? 
becaufein the way of their Administration they have in- 
1 %»•£/* deed renounced any right I have to their Government : 

IjSaw'Aw- And fo the Seventy tranflate the word?. They have nigmd 

&lv> to them/elves. 

glued. Yea, but it may be faid, How were the people that were 

' " living now, guilty of this 1 this was a long time ago w hen 

the people did thus fet up Jeroboam and rend themfelves 

from the houfe of David, how came they to be guilty of 


n , . ~ The Anfwer ts 3 That they continuing and retaining 

} the Government of Jexoboam upon the fame ground their 

progenitors firft railed it, are guilty of their fins. Chil- 
ly Kimc. dren going on in the way of their parents, contract the 

ap Merc, guilt of their parents fin upon them. 

in fa. And JWercer upon this place quotes an Hebrew, Vavid 

x^™ i0 Kimchi : That the people now when they faw what jW 
ndeZit boom and his {uccefTcrs did, that they would keep them 
quoApo- from going to Jerufatem before the Lord, and when they 
bibereteos, f a w that he made them Idols, and fo forfook Gods true 
abAfcen- Wof(hip, they f faith the Hebrew Do&oO flould have 
dendoUte- driven him from the Kingdom, that was his opinion : but 
r £tnfbV rneerly for Religion it cannot be, except the Law of the 
BumDo- Country will bear them out in it; any farther than the 
mini, C£ Law of a State, the Civil Law will bear men out in it rand 
feceratiUii t herefore War, it isnotmeeely undertaken for mairitat- 
vitutosj- . Reijpion immediately , but for maintaining thofe 
™7^ Laws by which Religion is eftablifhed, the Civil Right 

Ver.4« the Prophefle of H o s E a. 21 

that men have to the pra&ice of their Religion : And fo 
Vtfars may be undertaken. If it were in a place indeed When 
where the Law of the Kingdom were utterly againft Reli- ^rmsmy 
gion, could not there be juftin*ed,except thofe that had po- J 0Y S", 
wer Hkewife for the altering thofe Laws, fhould alter g WU 
them, and then take up Arms. 

But now. Our taking up Arms is juftifledin thi>, To England's 
maintain the Civil 'Right that we have to the pralUce of our C *J* * n M 
Religion-, fo that our Cafe is not the Cafe of the Cbriftians t*rtkukr. 
among the Heathens : There is a Law of Nature ( I con- Latv °f 
Ms) beyond the Right of any Law, and the Right in that ****"< 
cannot be given away by any Predeceflbrs. But becaufethe 
mifchief would be infinit great if it were left to every man 
to judge, when by this Law of Nature he might refiil,and 
fo to refift: upon it, this would caufe infinit mifchief: ther- 
fore there is a neceflity that men fhould for their particular Par *Kulair' 
fuffer, rather than fo to refift ; it is neceflary for us to ftay ^uftCufef 
till we be helped by fome orderly legal way. I fay, the mr tfift. ' 
God of Order never leaves people to fuch miferablelncon* 
veniencesand Mifchiefs, and therefore for particulars they 
are rather to fuffer,though they mould be tyrannized over 
againfttheLaw of Nature. 

But certainly, for the State or Country, they may judg Staus mr 
when the Law of Nature is to be maintained, a-nd Right of f o: 
a Kingdom that the Law of Nature gives, befides that which Law <fc- 
is given by Pofitive Laws ; the Right of the Law of Nature ftmes nop 
is never taken away by PofitiveLaws. It follows. Nature. 

"They made Princes ', and I knew it not. 

They made fome very defperately, and God might well 
fay, I knew not them ? but God fpeafcs of them all, not 
only of thofe, but even of Jeroboam himfelf, and Jehu, 
though they were in fome regard fet up by God, yet faith 
God^ I {new it not >, thatis, I approve it not, I approved it 
not in that way they did it. I lu them alone io their way Textpar**- 

and ***#*' 

22 AnExpoftion of Chap.8. 

andletthem goon; as if God mould fay, I neitherdid 
nor -will take Cognizance of what they do to blels them 
In if When we feek not God for amercy,when we enjoy 
ic,God will not fo much as own it to be His. 
. , The Seventy tranfla* the words, Ibtj W not made tt 
a?*** known to we. When We ask not Gods mind and feek not a 
- r mTyfrom Go*, we do as if we would get it without 
Gods knowledge we muft tell God what we would have 
before we prefume to take it, and by th.s means we may 
go toGod with more comfort (if we meet with ftraights; 
for help and direaion; whereas otherwife, whatfoever 
SighKemeet with/if weftould feek to God to help 
u Tnfuchabufinefs, God would fay, I kne« -nothing of 
it, you undertook it without me, and you muft ftuft in it ; 
but now look to it as you can, finkor fwim I will have 
nothing to do with itf We ufe to j?ut off men in this man- 
nerShave any reference to us, if they will go and un- 
d take a bufinefs of their own heads, and if they come : to 
any ftraights and then they fhould come for our help, 
Nay, as you underrook it without me fo go on w^out me. 

So now I make no queftion but many thoufands of the 
Servant rfGod in tL great bufineft of the State where 
they meet with fo many difficulties, they can go to God 
IndfTy, Lord,wedidadvife with thee, and ^under- 
took thi» ^ obedience to thee, and now. Lord help us in 
ourft aights; Oh ! it is a comfortable thing for to have 
The Sour feeking God when we meet with ftraights in 

,b 35fW*-»-3 F«»herthere are thefe two Note. 

let God brought about His own mdsbytt. 
•Secondly, Many things are doneinaMul^y^ndyjOd 
fJersthemtoprojf er a longtime: even this Kingdom of I[ra- 
Sat was thWfet up wfthout God did profper outward- 
y for 200. yeers together, therefore this is no argu 

Ver4 *fo Prophejie of H o s E A. 23 

ment of Gods owning a bufinefs becaufe it profpers, it is 
but as a Cipher, ad a figure to it indeed then it will nuke 
fomewhat, if you can warrant it is Gods Work then you 
may when it profpers have comfort. It follows. 

f 'their fiver and gold havt they made them Idols. 

Seetheillfuccefs of it (To great an evil is it to do any 
thing and not call upon God) and atfl becaufe God was 
not fought, whatfoever we do to fatisfie our paflions and 
lulls for our own ends without feeking God, we cannot 
think but very il fruit wil come of it 5 though God fufTet ed 
this Kingdom to profper outwardly, yet woful mifchie- 
vous fruit did come upon the alteration of their Govern- 
ment withoft God ; for this Kingdom thcfetwo hundred 
years continued in Idolatrous worfhip, and it came upon 
this. We had need cake heed to our hearts that we be up- 
right,and feek God in fetting up any new form of Govern- ^ 'fo- 
ment, left though it be very fpecious to our eye, we may W'ffo'- 
think that we are delivered from many yokes and burdens, ZyneT 
yet fuch effects may come of it, that we ntay be brought firm of 
hereby under many yokes and burdens. They caitoffthe CM Go- 
houfe ot David becaufe of the burdens that were upon vernment. 
them, but yet they caftiug it off from them in a paflionate 
way, how they have brought a greater yoke upon them, 
for now Jeroboam and his fucceflbrs, he laies a very heavy 
yoke upon their very confidences, the yoke of Idolatry \ it 
was a burden that before was upon their backs and Moul- 
ders, but now it comes tobea burden upon their confei- 
ences, and thats a great deal heavier than upon their backs 
and moulders. 

7bej have made them Idols of their fiver and gold^ God 
doth inftance in this as indeed the ground of all for the fet- 

U c g n P. of / al / e worfhi P> &1« the foundation and ground 
ot all kind of mifchief in a Common- wealth, they were 
content to contribute their filver and gold for their Idols, 



An Expedition of 

Chap. 8. 

they had rather be without that than without their I- 
doh'- droflievile fpirits had rather be without God and 
Chriit and hh Ordinances, than without their filver and 
gold) let them have their filver and gold, and let God and 
Chriit and His Ordinances go; yet thefe Idolaters fay. 
Let us have our Idols and let oar filver and gold go. Y ea, 
they parted with their gold and filver to make thsm gods \ 
but many of you keep your gold and filver and make them 
Gods too, IbeSwi (lakh Atijtin) is a more beautiful thing 
than thy money , but it U not thy god: That which brings in 
filver and gold to droflie carnal fpirits, that they love ; 
but if it brings not this in they care not for it whatfoever it 
be. * Cbryffom hath another expreflion : A Covetous man 
(faith he) w not delighted with the beauty of Heaven, nor with 
the motion of the Sun : why ? becaufe the Sun doth not fen djorth 
golden beams into his houfe. 

7hat they may be cut of. 

The word tranflated Idols, fignifies thofe things that 
brine them much labor. And then follows : Ihat they may 
be cut off] as if he mould fay, they are at a great deal of 
charge to undoe themfelves, many men make their own 
damnation to be chargable to them h faith God, Ihey 
made Idols offiivtr and gold, that they might be cut off. My 
end was, that they might be cut off, whatfoever their end 
W a> When we are burled to attain plots, God he may be 
working even by thofe very things we blefsour felves in, 
and exp«6 great advantage by, God may in the mean 
tirrebe working our ruin in them 5 Oh conhder of this, 
while I am plotting for my felf in this and the other thing, 
Finiicujui an d I am b^mng my felf in hope of advantage, butGods 
®finkm -T houfcht , and Counfels 3 and Workings.and Ends may be 
now crofs tomine,even intending my ruin, my eternal ru- 
ine, where arti ltheu* Whatfoever we do which evil dotbw- 
ctffarHy follow it, * accounted by God, as we brought the evil en 
"5r " J?urf>ofe 

if ate Sol 
quam pe- 
cunia tua, 
if e Sol no 
eji Deui 
de Difci- 

* Cbyfoft. 
in Mateb. 
28. Horn, 

Ver. 5. the Prvphejie ofUoSEA. 25 

purpofeupon our [elves. Surely they fetnos up filver^ and 
gold on intention to deftroy themfelves, but becauie de- 
itruftion doth nscefiariiy follow, therefore God accounts 
it done on purpose: in Je*. 7. 18. in Pro. 8. 36. M them 
that b*te me, love death: Surely no man loves death: but 
whenyoudocaftoffthe initru&ion of wifdom, you do 
asmnchasifyoufhouldfay, Ton love death'* as here, ?M 
they might be cut off. It follows. 

Ver, 5. 
fby Calf, Samaria, hath cafi thee off. 

TH T Calf, Samariah. He calls the Idol a calf by 
way ofcontempt. But why is it called the Calf of CalfcfSa- 
Samaria . h was not fet up in Samaria : There is two maria *>h 
Calves only that we reade of, and yet here it is call'd the fi M ^' 
Calf of Samaria. The reafon is this ; that Samaria was the 
chief City, and becaufethe Calf was by the power and 
riches, and countenance of the chief City of the Land 
maintained, therefore it is call'd the Calf of Samaria • 
Where that's corrupted 3 the whol Land wil quickly be cor- 
rupted&where that (lands right it goes well w th the whpJL 
Land : that's the reafon why the Adverfaries feek to cor- 
rupt and overthrow our chief Citie. As all did depend 
upon what Samaria d\d,t herefore the corruption of falfe 
worfhip is attributed to Samaria, it is thy Calf Oh Sam a* 
ria. And therefore if God had not moved the hearts of the 
People of this City, but we had brought Popery in, it London 
might have been faid, it was the Popery $f London: and 
whereas on the other fide, if God pjeafe to work their fpi- 
ritsrighttogoontotheend, the children not yet born 
may have caufe to bJefs this Citie, and fay,This is the Re- 
formation that we may blefs London for. 

An Expoftion of Chap. 8. 

It hath caff thee off. 

Hath call tbee off from me, (Vfome have it. But rather 
as vou have ic in your books, Iby Calf bath cafi tbee off. 
Whence note. 
Obier. Tbat though Idolaters promife to themfelves fafety andfroteBi- 

on by their Idols, yet they wiU leave them at laft. All you that 
goon in the waies of tin, know that thofe waics of fin of 
yours will leave you in the lurch at the laft : as they fay, 
the Devil leaves the Witches when they come to the pri- 
fon : when Juds* went to the Scribes and Phaiiieesin the 
angui(h of his fpirit and caft down the money and faid, I 
have finned, in that I have betrayed the innocent blood. What's 
thatto its (fay they)/*? thou to tbat ? Therfore the beft way is 
to caft orlour fin and wickednefs firft. But God will not 
do thus, Godwill not caft off his People in the time of 
trouble, and when our unbeleeving hearts do think that 
God will caft us offin the time of trouble we make God an 
Idol, as if God would do as the Idols did, caft us ofT. We 
may in Gods Caufe be brought into ftraights but God will 
never caft us offin them, when we are ready to think our 
Selves to be utterly forfaken in ftraights, then God may be 
working the greateft good for us 5 we have a moft notable 
Scripture for that in If a. 49. *3i and 14, verfe?, Sing Oh 
Heavens, and be joyful Oh Earth, and brea( firth into \finging 
Oh Mountains 5 fir God hath .comforted His feoff e, mid will 
have mercy upon HU affiled* But mark, Zyon faid, the 
lord bath forfaken me. They were in a finging condition, 
and God calls the Heavens to fing, and the Earth to be 
joyful, and the Mountains to break forth into finging, 
becaufeoffogreata work that God was making for His 
People: but Zyon faid, 1 be Lnrdhatb fir pk$n me* Audio 
It is with particular fouls, they are ready to fay, the Lord 
hath forfaken me, but God will not do fo. 



Ver. 5. the Prophefie of H o s E A. 27 

Mint anger i* kindled againflthem. 

When wicked raen are brought into the greateft traits 
then Go<is wrath is hotteft, and then alfo Conference belks Excati- 
and burns moft hot 5 as mens countenances change red duk|>m 
and pale fotredracs with anger, (o it is faid here, that e- ^£j r ™ 
ven the countenance of God grow red and pale with His* wbitme p 
anger again ft this people. Though fuperftitious men may mixt wit b 
think that outward pompous worfmpping pleafes God the red" 
rnoit, yst vrefee here that it doth ftir up the anger of nefi] 
God, fo that God grows even p3leagainft them with an- 

How long will it be ere they attain to innocency. 

Mens hearts are ftubborn in their own waies, they will 
not be taken off 5 wicked men will be true to their own 
principles, there is a ftubborn confrancy in evil, as well as 
a gracious conftancy in good, How long wiU it be ? 

Again fecondly, God is very patient a long time. 

Thirdly: Continuence in fin is no excuse but an ag- 
gravation of fin to make it grievous to God * when God 
chaftifes us we are ready to cry, How long Lord ? ^ill be re- 
retain bis anger for ever f Know that our continuance in £n, 
is as great a burden to Gods Spirit, he cries out when 
will they be made clean, when (hall it once be? and in Jer. 
4. 14. ver. Oh Jerufalem wafh thine heart from wicked- 
nefs that thou maieft be faved 5 how long fhali thy vain 
thoughts lodg within thee. 

Ere they attain to innocency. 

The words are , He cannot attain ; that i?, he is fo deeply Is ^ 
engaged that he cannot attain to innocency: when men #J l tem 
are engaged in evil waies they cannot get out. rum mno- 

G 2 of xntiwt* 

2 3 An Expopion of Chap- 8. 

Obi. u Jake [ iec( j f engagements in that which is evil. 

Od1.2» Secondly, If by cuftom and engagement in evil we have no 

power to get out, this will be no excufe to us. In 2. Pet. 2. 14. 
'Ibej have eyesfuUefadultry, and they cannot ceafetofm : This 
runtime * S lhe aggravation of fin, no excufe. A learned man of late 
innocen- natn an excellent Note upon this, They cannot bear inno- 
tixm. cency: and indeed according to the Hebrew this may as 
well be added for explication, for in the Hebrew there is 
nothing elfc but this, Ibey cannot innocency^ the word at- 
tain,\% not in the Hebrew, and it may very well fute with 
the time wherein Hofea did prophefie ; and the meaning is 
this : They cannot bear with thofe who will not^oyn with 
them but will go to Jerufalem to worftrip, and this pro- 
vokes the Spirit of God againft them, becaufe they can- 
not bear thofe that would feek to free themfelves from de- 
filements in the Worfhip of God: there is nothing in the 
world wherein men cannot iefs bear one with another 
than in diflentions about theworfnipof God, and com- 
monly the Nocent party is the moil bitter againft the Tnno~ 
cent ; as the Lutherans they were worfe in their waies than 
the Calvinifts, fpecially in the point of fuperftition, but 
they were a great deal more bitter againft the Calvinifts 
than the Calvinifts were again ft them 5 it was an expreflion 
that Calvin hath, Uough Luther (faith he) ftould call me 
"Devil, yet 1 would honor him, as a Servant ofjefus Chrift. 
The word here that is tranflated Innocency. fig nifies clean - 
VP* nefsrfalfe worfhip whatfoever holines may feem to be in it 
yet they are not clean,butGods\Vor(hip isclean,the fear of 
the Lord is cleamit is fuch wickednes as if God mould fay, 
You are never like to wafh affthe guilt of it as long as you 
live, it is not fo eafie to get off the guile of fuperftitious 
worfhip as men are aware of, we cannot but acknowledg to 
our own (hamethatwe have fullied our felvesw th fuperfli- 
tion formerIy,we had need wafh and rinfeour hearts again 
and again, and be willing to lie abroad a frofting whol 
nights, that we might be denfed from the filth that we 


Ver. 6. the Prophejle of H o s E A. 29 

heretofore have defiled our felves withal, yea we fhould 
not think much, nor mervail though the fire of Gods 
wrath comes out again ft us and barn hot and long, if ic 
may be but to purge us and not deftroy us, it is well ; for 
it is not eafie to be clenfed from fuperftition ; it is only 
the blood of the immaculate Lamb that is able to clenfc it* 
(this filth)it flicks very fait. And fo much for the fifth verfe. 

Ver, 6. 
V or from Ifrael was it alfo : the workman made it, there • 
fore it U not God : but the CalfofSdLtndLti^fhallbe bro* 
kpn in pieces, 

>H E Prophet proceeds in his conviftion of Ifraels fin, 
wish the threats of God againft it. 

For from Ifrael was it, Exp'sf* 

That is, 

Their Idolatry was from themfelves : It was hard to get 
chem off from t%eir Idolatrous worfhip, for it was from 
themfelves. Other people worfhiped Idolatrous Images, 
as being deceived, either made to beleeve that they came 
from their gods; as that wife Town-Cleark o(EpbeJus\ in ABiift 
his grave, fagefpeech ,/#?/, 19.35 .faith, their Image came 3?« 
down from Jupiter y or elle they were fuch as were brought 
from the Temples of other People, whofe Original they 
knew not. But faith God,My People are morefottifh than 
any 3 for from Ifrael themfelves doth come thefe their Ima- 
ges that they doworftup, they hav^ fet them up them- 
felves, they Know that the other day they were but pieces. 
of wood, overlaid with Gold and Silver 5 for their Calves 
they were fuch kind of Idols as Ifrael invented themfelves. Aph tvbat 
they were not the fame as fome think with the Egyptian kind of 
Jpis, that Idol, for that was bigger, it was rather a Bui- ldo1 * 
lock, and it was a live one, and with feveral fpors anddi- th jS d V s 
vers things wherein it differed from the Galvesthat Ifrael Z/tL 

worshiped, fmie^ 

£0 An Expojitim &f Chap. 8. 

worfiiiped/o that theCalves of Ifraels worfhip 5 it was their 
own invention. Hence there is thefe Notes : 

Obf. I. Firit, That none are fo fottijh in wicked waits as Jpoftates. 

Ifrael was more fottifh than any people. 

Obf. 2. And Secondly* To be devifers and inventor j of 'tvi l^and effe- 

ct j llj of any thing intheWorfhipof God> of fJfe wcrfnp^ it is 
a great aggravation of ones fin\ Thcfe that are the firit 
inventers and devifers of wickednefs * and efpecially of 
any falfe worfhip, they are moft wicked and abominable 
before God. It was from them [elves. 

Obf,}. Thirdly, What comes from our feives we wiM frick^ much to 

in the Werfbif of God. For this is given as a reafon why they 
could not be brought off from that falfe wotfhip : It was 
from themfilver : And hereby men ffiew that they honor 
their own Fancies and own Wills above the Will of God 3 
and the Mind of God: We will a great deal moreeafily 
part with the Worfhip of God 3 that comes from God.than 
with Worftup that comes from our feives. 

Expof; For from Ifrael wm it aljo. 

There is fomewhat in that likewife: that is. As for- 
merly in the wildernefs they fet up a Calf; fo here again 
from Ifrael alfo : Former examples of Gods wrath againft 
their progenitors will not deter them, they follow nil the 
guize of their Anceftors in falfe worflrip. 
Obfer f ^ N& finis more h^reditarh than Idolatry : Hence the fecond 
Commandement only threatens to vifit the (ins of the Fa- 
thers upon the Children, becaufe Idolatry is fo heredita- 
ry 3 From Ifrael alfo* 

Ike wortynan made it j therefore it is not God* 

There are Two Arguments why thei 
FirhS From the workman that made it 

There are Two Arguments why their Calf was not 



Ver. 6. the Prophefe of Hose a . 3 * 

Secondly, Becaufe it mould be taken in pieces. It's the 
greateil folly to look upon that which hath its excellency 
from our felves to be fuperior above us, and that in the 
higheft degree. To forfake that God that madeus,and 
to make that to be a God unto us that we have made our 
felves: The Father looks upon his Child as inferior to 
him, becaufe he was the inilrument of his being, and fo he 
may well • i( any man have maintainanceby one, or is 
raiftd by him, he expect that he mould be ferviceable to 
him. Only Idolatry makes men go againft the very prin- l ££? 
ciplesofreafon : They made it and yet they accounted it ^^ 
their god, principle 

And an efpecial INfore from hemce is, lb at man. by any ofreafin t 
rvork^ of bx own cannot put a Divinity upon a creature. They 
made it,- therefore it is not God. Man by any work that 
he can do cannot put Divinity upon a creature, no, he 
cannot fo much as put holinefs into a creature; all the 
workmanihip of man by his confecratien or any thing that 
he can do, cannot make (tones and mortar to be holy^ fo 
as now it mould be a fin to ufe them to a»y * common ufe, * j„ ca f e c y 
man takes too much upon him to think to rajie the crea- need. 
turefo near to a Divinity, he cannot by any work of his 
put any Religious refpeel: on any creature fo as that God 
{hall be neerer to him, or he neerer to God than in any o- 
ther place. Whatfoever is of mans work in (sods Wor- 
fhipit periihes in the ufe of it, furely then mans creation 
cannot be God, Ibe wor\jnan mack ii> tbenjore it is net 

Indeed there is a creation of man shat the Scripture 
fpeaks of that is called, God> but not truly, not God really, 
rather a Metaphorical God ; trut crea<nre that t'iw Scrip- x ? n % 
ture fpeaks of in 1 Ptt. £. 13. King? and Go- j^/j^L 
vernors mans creation, man made them; and yoti know and Ma- 
the Scripture calls Governors, Gods. Ihme fad, ym are giflwes 
Guds* I but it is faid, they die IV** m -: this text wliHhew mwcrea- 
it: if man made them they cannoc be odu And the former tum J* 
Scripture teils us, that Kings and governors are mans *p/;g 2f £ 


3 2 An Expofition of Chap. 8. 

creation. In your books it's tranfUted mans Ordinance 
but ic is in the Greek, mans Creation : man made them and 
*7f<*? Ar- therefore they are not Gods 5 therefore we muft not give 
^ them the 'honor of a God, tofubjeft our confciencesunto 

them, no, neither are we bound to fubjeft our outward e- 
itatesand liberties, and lives to their humors and lufts, 
mserly to their own wills, for this is proper to God to 
fubjed all to his will, meerly becaufe it is his will; but 
feeing man made them they are not truly God, and there- 
fore they mutt not have the honor that is due to God. 

If ail the Art, and pkill, Power and Piiches, if all the 
men in the world were pus together, and all the wifdom 
and power of Angels joyaed toit, Co extraft all excellency 
in all things in all creatures, and to make that which 
fhould have all created excellency in it, yet this furely 
could not be a God to us ; I fay, if we conceive all art, 
skill pow£r, and riches, of all the world brought together 
into one man, yea, all the skill and power of Angels put 
into him too, and if he were able to make an extract of all 
the excellencies of all creatures, and put into one thing, 
yet this coujd not be a God unto us ; becaufe it was made. 
And (hall we fay further, God himfelf by his infinite po- 
wer cannot make any thing to be a God to us : I fay, God 
himfelf by his infinite power cannot make any thing to be 
a God to us ; if he himfelf were made he could not be God 
to us ; nay, if God himfelf were made he could not be 
God : therefore furely that which the workman hath 
made cannot be a God. 

How vile then are our hearts? and how do we debafe 
our (elves, to fubjeft our felves to every vanity, as if it 
werea^3od, when as that all the power in God himfelf 
cannot raife a created excellency to that height as to be a 
God to us ? how vain is the heart of men that makes plea- 
fure their god? as the voluptuous, his belly; that makes 
money his god, as the covetous; that makes honor and 
the applaufe of men, 3s the ambitious, to be a god unto us. 


Ver. 6. the ProphefieofH oSEA. 33 

Bemice and Agrippa came with great Pcmp> they came with A 8 f * *f- 
much P ban fie as the word fisnifies * the excellency that al f}\ 
their pomp had, it was but that that phaniie put upon K ^ ^7* 
them. oi'af* l 

In thi c God fhewes the excellency of an Immortal Soul, Theexcel- 
that it is in that excellency that only an Infinite Eternal l™cy°f 
being that is of Himfejf can be a God to us. *■ e ^ ou * 

Again , This is an argument againft the Idol of the TJfe2, 
Mtfii a vile Prieft, a filthy Whoremafter makeUtaGod: theabomi- 
What a Deity is that that is from his maker? Jsthereany n f l ' n jf s f 
greater (tumbling- block to JervsJurJ^.ot HeatbensfO keep '°* tbeMa S f 
them from Chriitian Religion than this, ThatChriftians 
fhould make their God,and eat him when they have done ? 
That's the firft Argument : It is m God> becaitfe the workman 
made it. 

Secondly : But the Calf of Samaria {ball be broken in 

No God ( urely. He fpeaks here with indignation (it is pr 4 / ? I0 £ 
not God, it is a Clalf ) as he doth in that of the Pialmift, 20. Bpm\ 
he made a Calf that eat grafs. It fo all be broken in pieces > it 1.23. 
fnal not be able to help it felf, much lefs help them 5 it fhai 
be as Dagon before the J\rk, broken all to pieces. 

Hierom upon the place faith, that he learned from an 
Hebrew (this word, broken in pieces, the word is not a Verb, 
but a Noun, jhall be breakings in pieces ) he learned from 
an Hebrew, that this word fignified a thin veib> like Spiders Sigmfic 4 of 
webs in the air, As you fee in fome times of the year in the word 
the Fieldsjthin Webs, and upon the grafs, thin webs like 
Spiders webs that prefently diflblves into Attorns ; fo that 
their Calf dial be like unto thofe thin Webs, like uato Spi- 
ders Webs that diffoives it felfand comes to nothing. All 
the confidence and hopes in any thing we fee up in the 4 q & 9 
place of God,it'sfuchtfntous; What difference is there 
between fuch a thing and a ftrong R-ock, and an high To- 
ll wer 3 

34- An Exposition of Chap. 8. 

wer, fuch as God is to his people. 

And again. The word fignifles Saw-daft that comes from 
Timber that is fawn, and fo it fhai be broken in pieces: Look 
as the Calf in the wildernefs was broken even to duit, to 
pouder, and JMefes made the people drink of it 3 foGod 
will ferve this Calf. 

Qbf. r. And then further obferve : Idols are to be broken in 

pieces; (o God commanded, Fxod. 34. 13. Vent.?. 5. 
FzeJ{, 20. 7. with many other Scriptures ; and thus godly 
Magiftrates have ever done, broke Idols in piece?. And 
blefied be God for tharthat hath been done of late among 
us that fo many Idols, and that great Idol that was in the 
eminent place of the City, that God put a fpirit into thole 
tfeat were in Athority to break it in pieces : it mult be done 
by the Magiftrate. 

I remember Aufiin in hisfixt Sermon upon Chrifts Ser- 
mon, fpeaking of that place in Vent. 1,5. firtt, faith he. 
Ten mufljwjfefi the La?id, and then, you znujl overthrow their 
Jltaxs. And then notes, That thofe which have the pof- 
feffion of the Land,as now thofe Publick places,men only 
in Authority have the porTeflion of them,and therfore it is 

Attfvm f or tnem t0 break the Idols in pieces. In the City of Bafil 

inBafti. we rea( j C5 t hat every Afli-wednefday (as they call itj is ob- 
ferved a Feaftival inftead of the Popifti Faft on that day , 
becaufe of the burning of Popifh Images, and they account 
it a great mercy. And though we have no fuch warrant 
to obferve fuch a day as an Holy day, yet certainly as a 
day of an outward civil rejoycing, we have caufe to ob- 
serve thofe times wherein notorious and abominable Idols 
have been broken in pieces. 

Qbf.2. Again, Whatsoever it is that is fabjetf to be broken in pieces, 

certainly roe are not to make it to be our God. Now all crea- 
tures in the world are fubjeA to breaking, your eftates are 
in danger to be broken in pieces , therefore they are 
not Gods; that's the argument of the holy Ghoft here: 
■jsea'it may be many of your eltates are broken in pieces al- 

Ver.7 tht Trophefie <?/Hosea. 35 

ready, Oh what poor Gods were thofe that you made to 
your fclves before, and fo any creature whatfoever? there- 
fore Oh let's trull in the Lord for ever, for in the Lord Je- 
hovah is everlaiting ftrength. lja- 26. 4. 

The ialt note from hence is this, 7battbeputting too much Cbf ^ 
upon a creature, the bringing a creatme too neer to G§d y and Vet* 
fjtng of it mak^s way for the defruUion, of that creature. The 
CM oi Samaria (hall be broken in pieces becaufeit was 
made an Idol : If you will make ufe of your etiates as * 
fervantto you, to fie you for Godsfervice you might keep 
it, but if you would fetit up in Gods place, itisjuftwith 
God it mould be broken in pieces: Whatfoever you fet 
your hearts upon and makeaGod-untoyou, h^ juil with 
God itfliould be broken in pieces ; if you fet your huf- 
band, your wife, your child, your friend, in the place of 
God, it's the only way to undo them, to undo them in re- 
fpe&of you at beft. Many great Inftrumeuts of God, England, 
God hath been fain to break them to pieces, becaufe that 
men have fet them up in the place of God, and made even 
Gods of them. It follows. 

V e r. 7. 
For they have [own the witid, and they JbaU reap the 

SOwing U a laborious workj, and this Idolatrous people 
were very laborious, took a great deal of pains about 
their falfe worfliip. Thofe that few they muft be abroad Obfa. 
in the cold and wind 5 Idolaters were mUing to take tarns and Idolaters 
go through many difficulties for the furtherance of their falfe veor- "' UM ^ 
jhip. Let not us be iluggifh then in the true Worfliip of ° m \^ 
our God , let us be willing to pafs through many difficul- 
ties to further the fervice of our God. 

Secondly, Sowing is a labor without any prefent profit earning 4, 
\n by u, the benefit of the labor it lies in expectation for 
the future. r 

H * Idehtm 

g6 An Exposition of Chap. 8, 

Obf.2. Idolaters are content to fow though they grin nothing hy their 

Idolaters l a ]* 0Tm) y ef in expectation of fomervhat hereafter. We are pre- 
jopm ope f ent jy W eary ofaiitde labor except we find fornewhat co- 
ming in prefently, we cannot wait for thebleffmg of the 
former and latter rain upon our endeavours, we mud be 
alwaiet reaping or cICq we are wearied and difcouraged ; 
Idolaters would work hard though they get nothing for 
the prefent, how much more mould we labor for God in 
expectation of the harveft that God hath provided ? 
3 Thirdly 3 Sowing it is a rvo)\for the maintaining of the fuc- 

ObC}. ctfionofprovifon for one Generation to another, "Idolaters 
Idolaters « tne y labor to keep up their falfe worfhip for the pofterity 

foifuaer- <Cthat l$ comin £ a ^ eftc 5 tne y are not content Co enjoy it 
fiont themfeives all the while they live, but they take a courfe to 

have thofe they leave behind them to enjoy it when they 
Vfe are gone. Thus we (hould do, and great eeafon we have 
to do thus, in the true Worfhip of God, not think it e- 
nough to enjoy it our felves, but to take al waies that pof- 
fibly we can that we may leave our pofterity to enjoy it, 
that we may fow for pofterity as well as for our felves.t.hat 
we may leave a ftock of provifion for our children after- 
wards. Through Gods mercy our forefathers did fo, and 
we have reapt the harveft of their feed., and through their 
endeavors we have enjoyed much of this Worfhip of God, 
and the Truths of God, let uslikewifefow for thofe that 
are coming after. 
a. Fourthly, Sowing is a &or\that mufl be done in its feafon or 

Gbf.4. it is in vain. Idolaters they will obferve their feafons, 
Idolaters their fit times for the furtherance of their falfe worfhip; 
^ erv f e much more mould we do for the Worfhip of God. We 
r™ have had a fair feafon,and we have feemed to be very bufie, 

the Lord grant we do not fow the wind, as it follows in 
the next words. They have fotvn to the wind : This is a pro- 
verbial fpeech that flgnifles, the taking a great deal of 
f ... pains to little purpofe : As a man that (hould go abroacj 
e in the fields 3 and fpread his hands about and take pains*, 



Ver-7- the Trophejle of H o s E A. 37 

and yet hath nothing but air in his hands. The Wind is M*** 
an empty creature in refpeft of things that are follid,there- 
fore the Scripture doth often makeufeof this creature to 
fignifieche vanity of the labors, the hope, and endeavors 
of wicked med-, you -Hull find thefe feveral exprelfions in 
Scripture tending to this purpofe : as the Laboring for the 
wind) Ecckf $. \6. Secondly, to feed upon the wind y Hof, 
12. 1. Thirdly, to bring forth the wind, Ifa. 26, 18. And 
fourthly, to inherit the wind, Vrov> 1 1 . 29. And fiftly 5 here 
in the text, lowing to the wind. f 

Many people do nothing all their lives time but fow the ny ', 
wind, they labor and toil j but what comes of it? icis'ho thetrmd. 
good account that we can give to God of our time, to fay, 
that wc have taken a great deal of pains ; we may take 
pains and yet Tow the wind. 

Who an tbofe that fow the wind ? §^ e ft> 

Firft, Men that (find their thoughts andfrength about things I • 

no way profitable to themjehes or others^ thofc fowihe wind; wh° fi® 
thofethat do with a great deal ofearneftnefs, do juft no- ^^ 
thing, or what they do is but a trifle • many Scholers ftu- Some flu- 
dy night and day, they tire themfelves with reading, and dicnts* 
mu(ing,and writing, and yet they are no way u fetal; ei- 
ther their ftudies have been in ufelefs things, raking a- 
mongrubbifti and lumber, orelfe they lff>w not how to 
make ufe of their reading and learning : and indeed k is a 
pittiful objeft to behold, to b;ho!d one that hath been all 
his daies a great Studient, and hath beat his brains, and 
rofe early, and gone to bed late, grutch'd the very time of 
his meat, and yet he is a ufelefs man m the place where he 
is, he hath no ufe at all of all his Indies, he is of no fervice 
to Church -or Common-wealth : Herd's a man that hath 
all his daies Town to the wind. 

Secondly, All tbofe who{e paint and are at great cofl in 2 . 
fuperflhioufwor'fbipt all their intentions thar they have to Idolaters-- 
honor God they come to nothing, it's bur a ("owing to the 
wind.; 'and- this is that which is here efpecialiy meant, 

3$ AnExpofition of Chap.8. | 

Scope of Ihty fore the wind. All Idolatrous worfhippers that take 
the Text,, m^b p a |r* 8 an d afe ac g reaC co ft fay £ b uc fo w t |, e 

Popip*. wind; How many Papiltshave we that dares not for their 
lives but rife at their hours that they have vowed meat 
midnight to their bead*, or very early., fpcnd many hours 
every day at their beads, wear out their bodies by their fa- 
iring, by their watching, deny themfelves the ufe of the 
creatures, wear fackcloatb, lie very hard;, tire their bodies 
by pilgrimage, forfake their revenues, that that their pro- 
geniters had left them, vow perpetual virginity, (hut them- 
fdve; up in Cloirlere, what a deal of labor and toil is 
here totherlelh, and all this with confciencioufnefr, all 
this with a deiire to honor God, and to aSi& themfelves 
for their fins ? And yet this not having warrant from God 
being a wiil-worfhip, all this is but jomngthe wind, they 
lofe al their labor,con\,and charge, and all their thoughts, 
and devotions they are all loft. 
3- Third!y,Such as are formal in thetrue WorOipofGoel, 

cwiitlijts as content themfelves in the outward part of Gods Wor- 
(hip, having no power nor life of godlinefs in their fervice 
they perform: You have many that do things out of cu- 
floro, content themfelves in the deed done, dare not for 
their lives negieifc Prayer, not one morning nor evening, 
nor at other tidlh, and are often with Gods People in fa- 
iting,or coming to hear the Word ; but yet all this while 
being but formal, they not having the life and power of 
godlinefs in thefe duties, they do but fow the wind, they 
lofe all their labor, and when they mall come upon their 
fick-beds, and death-beds, and defire comfort from what 
they have done, they (hall find nothing but the wind to 
feed upon, all will be turned into wind, and they will 
have no follid comfort for their fouls to feed upon in the 
day of their diftrefs. 
4. Fourthly, Thofe men fow the wind, who do all that 

The vain- they do out of vain glory, in hypocrifie, to fet up themfelves 
'Joriw. among others, fpend a long time in'prayer, hath admira- 

Vcr-7 *b* Tropldefie of H o s e a. 39* 

ble gifts in prayer, fweat and fpend chcir ftrength in pra- Prajer. 
yer, but yet a principle of vain glory acting of them all 
this while $ they have been fovving the wind all this time. 
Men that are publick parted and do abundance of good 
in tRe Church of God, and In the Common- ivealth, but 
yet having a principle of/*// and vain glory that acts them, 
they lofe all, they fow the wind all this while. 

A fift fort that fows the wind, are fuch, as leaves the rule 5. 
oftht Word, and carry on their aUiom altogether by the rules of Carnal po- 
Carnal Policy, thinking to do great things by the fetches, btitians* 
and reaches they have that way. Your Carnal Politicians 
that have the Word and Worfhip of God as things under 
their feet, but that which their deep reaches are after, are 
fome higher things - they fow the wind. And thus the 
people here at this time, it was carnal policy that carried 
them in that way they were in, and God cals it all, buc 
fowing the wind 5 they thought they had framed to them- 
felves a notable piece of work, but faith God, It is but 
fomng the wind. 

Sixtly, Such as feek to (Life for themfelves by fnfjtt 6. 
vpaies when they are in any ftrairs , fuch as go out of any Thatfirve 
lawful courfes to help themfelves out of trouble, thefeare tkemfelvx 
they that fow the wind to themfelves, there will nothing °ff mm 
come of all the labor they take. 

Now firft, here the Church of God may have much com- T7 f e 
fort in this thing, That all Idolaters, that all falfe wor- comforts 
fhipersjthatal carnal polkitions that are working againft for ihe 
therein al they do, they do buc fon> the wind, they can ne- Church, 
ver prevail ,be not afraid of them.The feexi-tiaie of our life Life the 
is a feed- time for Eternity : It's an evil & dangerous thing bl&iim 
therefore now to fow the wind, to lofe this feed -time, and/wewrw- 
to have nothing for our fouls to feed upon to all eternity, *J* 
Oh ! how fad will it be when we are entring in upon E- 
ternity, then to fee that we have all our life-time fown the 
wiqd? Did menconfrder of their a&ions, that their acti- 
ons were feeds for Eternity, certainly they would take 


40 An Exp option of Chap. 8. 

fitnik, more heed what they do- Men are very careful of their 
ked; What Husband man that is to fow his ground, 
would go into a JV'Ierket to buy Chaff, to buy blafted ftuff 
to be his feed 5 no, he would buy the greatett and plumpeft 
Corn of all to be his Seed. So (hould we becaretul of all 
our actions, for they are fuch feed as mu(i bring forth an 
harvest of eternal happinefs, or elfe eternal forrow; and 
efpecially we had need look to our Seed when God gives 
us a fair opportunity of /owing. Ail Hypocrites and For- 
m a lifts 3 and Falfe-worfhipers, they fow the wind, their 
actions are but as the wind : but the Servants of God 
whole works come from Faith 3 and are indeed godly, they 
fow to immortallity and glory, their Seed will bring 
forth a glorious harveft. I remember Luther, though he 
were a man that feemed to beat-down works very much,yet 
he hath this paifage concerning works : JaJ^e rvorh^ cut of 
the caufe qf'Jufiificatipn 3 and no man can too magnijiciently com- 
mend good wvrkj that come fern faith. And fpeaking of a 
good work that comes from faith. It is more precious (faith 

■good work* faj^yoMgoodworl^i it is a more precious thingth an Heaven 
and Earth : yea, he himfelf that is no Merit-monger yet 
he lifts up good works that cc me from faith, and faith, the 
whol world h not fuffici.ent reward for one good work that 
comes from faith: Indeed the works of the Saints have a 

how excel- g r eac deal of excellency in them, one gracious work hath 

lm more of the glory of God in it than all the creation of 

Heaven and Earth bender 5 1 fay, the whol frame of Hea- 
ven and Earth hath not fo much or the GJory of God in it 
as one good work that cones from the Grace of God in the 
hearts of the Saints 5 and my reafon is this, becaufe a 

my i good work that comes from the Grace of Cod in die hearts 
ofthe Saints, itisa refkaionof fpiritual life that is the 
very life of God, the Scripture calls it, Ihe Life ofGod* 
and the Divine Nature; Now, an a&ion of Spiritual life 
doth more fet out the Glory of God than any Glory that 
God hath paflively , as the Glory that he hath in the frame 

Ver. J. the Trophefie of H o S E A. 41 

of the Heavens and Earth it is but a paflive glory, but here 
the very glory of God is reflc&ed upon his own face, it is 
a glory of fpiritual life : A man doth not account one fo 
much honored in an Image that is drawn of him, as when 
he feeth his child to act as he himfelf doth aft, when his [ irQl [ Ci 
child fball prefent himfelf in doing that which he himfelf 
doth do. Now all the frame of Heaven and Earth it is 
notfomuchasa picture, it is but, as the foot- fteps of God, 
and the back-parts of God; but in one gracious acYionof 
the Saints there God fees his child aft as himfelf doth, he 
fees the workings of his own holinefsand his own vertues; 
we fnew forth the verwies of him that hath call'd us out lPe *» 2 -9 
of darknefs into his mcrvailous light. Minifters of til Minijlen 
men they had need take heed they fow not the wind, God muft be- 
hath made them Seeds-mea of that eternal Seed of his wrtoffo- 
Word 3 if they then either becaufe they are loth to take mr % th * 
pains, or to be at the charge for good Seed, they fow husks wm * 
and chaff, and bring meerly empty words unto their peo- H<w r. 
pie; or if they do take pams enough, but bring their own 
fancies and counfels inftead of tile precious immortal Seed * 2. 
of the Word, they do but fow the wind. The Seventy 
tranflate this that we have here: Sow the wind: Thus; £ V9 »tefo- 
They fowthofe things tbdt are corrupted by the wind', thofe a- ??. 
ttions that pride corrupts, will never bring forth good Corrupta 
fruit. It follows. vento. 70. 

And they ft all reap the. whirlwind. 

As we fow,fo {hall we reap. The word in the Hebrew 
(Tremelius upon this place notes J "hath a fyllable added TurU 
more than ordinary ; and that faith he is to encreafe the :n&1*> 
fignification of it : To note, that this is not only a whirl- here u * 
wind, but a mod terrible whirlwind. And mark : he nri210 
doth not fay they fow the wind, and they (hall reap the 
wind ; no,there is more in the Harveft than in the Seed ; if 
men will fow the wind,they muft expeft to reap the whirl- 

I wind* 

42 AnExpofition of Chap.8. 

wind. If thou haft but a little pleafure in thy ftnfui 
waies, thou muft expefl: a great deal of miferies in the 
fr uic of thy waies. Their labor Aval! not only be in vain, 
but much evil (hall come, fudden and violent deftra&ion 
fhall come of their labors. AH finful a&ions are like un- 
to the (owing of the wind in the earth : Now we know if 
windy vapors be got into the earth, they caufe Earth- 
quakes, they break' forth into whirlwinds, into violence: 
and fo wicked a&ions they break forth into violence and 
irrefiftable evils, and wil caufe heart quakes at laft. Great 
is the power of the whirlwind, the Scripture fets it out as 
^l very great in i Kings, 19.11. A flrong wind that rent the 
mountains and tore in pieces the rocks, overturned the 
mountains by the roots. Job, 28. 9. this it is that breaks 
theCeders. Sabelicos reports that upon a time, Camby 
fi y s Soldiers being at dinner in a fandy place, there rifes up 
a whirlwind and drives thefand upon them fo that it co- 
vered them and choaksthem al : And yet,what's the wind, 
.but many vapours being put together? and yet, Ohrhe 
mighty ftrength that there is in them / By the way this 
meditation may be railed here : What, fhal the addition of 
Gods AL m »ny fuch weak things as vapors are comedo fuch a migh- 
mightyfo. ty ftrength? Oh then, what's the ftrength of the infinite 
mr>i God unto which nothing can be added ? Ad many vapors 

together and it caufes ftrong winds that rends up the 
Mountains by the roots 5 if many weak things put toge- 
ther (I fay) come to that ftrength, what's the ftrength of 
an infinite God unto which no ftrength can be ad- 
ded > 
QU. r. But obferve out of the words, J it ft with God it tfjbat tbofe 

that fow the wind' (in all the former regards,, thofe fix par- 
ticulars that were named) that they fiould reap tbe whirl- 
wind ; mould be brought into tremble and vexation* mi- 
%able and unremedable diftrcfies : you that fpend your 
time about trifles when as God fets you In the world upon 
work of great confequence ; it is jtfft with God that you 



the Prophefie ^/HosEAi 




JlltiCUS 4 


4. HjpO' 


fhould have horror upon your fpirits hereafter, when 
Godfhall make you to fee how you have fpent that time 
upon which eternity depended, upon (owing the wind all 
yourdaies: And you that fpend your time in faife wor- 
fhip and fo think to put oti God in your faife wormip, id 
juft with God that you mould reap the whirlwind. And 
fo you that fpend your ftrength and time in formality of 
worfhijJ and never fanftifying the Name of God, it were 
jufl with God that horror and diftrefs and trouble fhould 
fill your fouls. And fo you that aim at your own ends and 
vain glory, when as you fhould fet up the Name of God in 
your waies, it's juft with God that miferable horror 
fhould poflefsyou : How many have lain upon their fick- 
beds and death beds and cried out, Oh I have done all in 
hypocriiie ! and fo horror of conference hath been as a 
whirlwind unto their fouls. And fo carnal polititians 
that have left God and fought to provide for themfelves 
and others, that by iinful courfes have fought to deliver 
themfelves out of ftraights, the Lord many times brings 
them into rnort dreadful draughts and the worm of confei- 
ence gnawing upon them, and they have found by expe- 
rience that they have reapt the whirlwind. And indeed we England. 
have begun of late to corrupt the Worfhip of God, and 
were carried on by wicked devUifh carnal policy, How 
did we fow the wind ? and the Lord hath now made us in 
great meafure to reap the whirlwind. Job faith the whirl- 
wind comes from the South 5 but indeed the truth is, we 
have had whirlwinds coming from the North and Weft, 
and may yet have whirlwinds coming from all parts of 
the Kingdom, For what hath the Land done of late but 
fown the whirlwind? Let us not wonder though God 
doth at thu day fpeak unto us out of the whirlwind, as 
once he did to Jeb. 

Yea, but many they fay, Ibatthat we have {oxen it hath 
fo me fub fiance in it, it it not only the wind, for mjee that it comes 
to a blade , it comes forth, 

I 2 Yea, 

4+ A* Expofttim of Chap. 8. 

Yea, but faith God here, It (ball not bring forth ajlall^ 
Gradation 1 befeech you obferve the words that follow, Itjhall not 
cfthc text bring forth a ftalk^: But it may be a ftalk may come forth : 
I but faith God, It (hall be crufhed before it comes to the 
bud. But what if it doth bud, it (hall be blafted, it (hall 
notcome to the meal. 1 but what if it come to the meal ? 
Then Grangers fhall devour it faith God 5 fo it follow?, 
Tbeyfow the wind \and reap the whirlwind; it fhal not grow 
to a ftalk, or to the bud, or there (hall be no meal, or 
Grangers mail devour it. A moft elegant expreflion it is 
tofiiew Gods watching over an apofiatizing people for e- 
vil, and to (hew whatfoever they may feem to pro- 
fperforawhile, yet at thelaft theGurfe of God will be 
their ruin. 
Qbf, Z, Obf.Fivh} Though fometinns Gods Curfe is upon wicked aUi- 

ons^fo that nothing comes of them 5 jet at other times they may be 
fujfered to feem to proffer^ to have fome degrees of growth, 
God may let them come to a (talk, or to the bud, or to 
the meal; this notes thepoflibility. It may come to the 
ftalk, poflibly to the bud, poflibly to the meal, but then 
all (hall come to nothing. 
England. ^Iy brethren we have found it fo by experience, as it 
was here in this people, for it was fpoken of their wicked 
Idolatry, and their carnal policy. And hath it not been 
fo with our Adverfaries? fome of their a&ions God hath 
erufrVd them prefently, and then they have grown up to 
a blade, and they have feemed to have meal in them, but 
then the Curfe of God hath come upon them: Oh! the 
uncertainty & the vanity of the comforts of ungodly men / 
When can they blefs themfelves in any one project ? When 
it comesup to the blade ? No faith God, it (hal not come 
to a ftalk ? God watches there that it feldom comes fo far. 
Well, but then, will they blefs themfelves if it hath gotten 
up to a ftalk? No,notthennelthcr,Godcurfesthem. But 
ifitbud* now may they not hlefs themfelves? Oh/ our 
f*rojec\s begin to bud, and they thrive bravely^ may they 

Ver. 7. the Frophefe ofHosEA. 45 

notblefs themfelvesnow ? No, God watches ihem there, 
and curfes them in the very bud. I but what if it comes 
to meal,that ic's ready now to come to a full illue, and rea- 
dy even to come to be eaten, now that they come to feed 
upon their projects, and they think all is fare? No, the 
curfe of God is upon them there, Grangers (hall devour it. 
BleiTedbe that God who hath followed our Adverfaries 
this way. How often have they bleit therafelves, and when 
they have had one defign, this will do ir, Oh how finely 
it works! and perhaps they get the very advantage that 
they themfelves dei]re,and think all is well, and then Gods 
Curfe comes upon them. We are my brethren too unbe- 
leeving, we are ready to fear if we hear but of any thri- 
ving of any plot and project of our Adverfaries, if any 
ftalk doth appear, and efpecially if they begin to bud, Oh! 
then we think they ripen;& we do not look up to the great 
God whodoch take delight in blading the projects of the 
Adverfaries; as the Bleflingof God is upon the good a- 
ctlons of his people, fo the Curfe of God is upon the wic- 
ked projects of his enemies. God may feem many times 
to leave many a good action, but God doth carry it 
through at lengch, though it feems to have many things 
that would crufli it in the very bud. yet God carries good 
projects through many difficulties, and God crufhes wic- 
ked projects through much profperity. 

Lafily, l'o have the fatisfying of our deftres 'to go on a' while > Obf.y, 
and to have them cut off before we enjoy them y ls a great judgment; 
but juft with God it mould be fo : for ordinarily we are 
thus in our obedience, that afually withers before it comes 
toanyripenefs;ifitgetuptotheftilkitmay be it comes 
pot to a bud-, if to meal, fomeftrangeluftor other comes 
in and devours it; Oh how many times doth ourftrange 
lufts devour our good actions that comes forth a good 
way> How many in their young yeen 3 wehad thought You»op ro . 
very gradousTeed began to fprout forth, and we had/#"- 
thought that the feed grew to a ftalk, and when they came 


tf AnExpofttioriof Chap.8. 

tobeforthemfelves, we had thought they had begun to 
bud m gracious a&ions, we had thought It came to be 
meal, to their middle age 5 but to their old age ftrange 
lu(h hath come and devoured all. It's a great judgment 
for Grangers to devour our eftates when we have (craped a 
ded together; truly, for ftrange lulls to come to devour 
thy hopeful beginnings, it's a greater judgment than for 
flrang^rs to devour thy eftatej that thGU haft gotten by a 
great deal of labor: Many men have labored all their 
lives .and taken pains, and that which they have done hath 
feemed to come to fomething; and the truth i? 3 inthecon- 
cluflontheDeviliiath had the advantage of all. 

And God feems to be out againil us in fome degree, even 
in the waies of his judgments at this day; thus as many 
of the Adversaries projects, fo many of ours the Lord hath 
blafted before they come to a (talk, and when they have 
been budded the Lord hath blafted them 5 by tinfaichful- 
nefs of Tome or others; when we have had our greateft 
thoughts, the Lord hath feem'd to blaft us, and what God 
will do with us we know not, only let us make fure that 
our feed be good, and though this doth not profper or 
the other doth not, yetatiaftGod will bring the greater 
J-Iarveft upon us. 

V E a. 8. 

Ifrael is j wall owed up : now they Jball he among the Gm m 
tils as a vejfel wherein there is no pleasure, 

ISrael, they had made fo many Leagues among other 
iYople, til they were even f wallowed up by them. And 
truly my Brethren* if there be not a great care had, there 
is much danger in making Leagues with other Nations, 
left upon the need they fee we have of them they mould 
incroach upon us,and at length even have Laws given to us 
by them : It was fowith the people of Ifrael, that by their 
League with other people they were fo incroacht upon by 

them 3 


the Prophefre of Ho s E A. 


them, as at length they gave them Laws and (wallowed 
them up. And thus many of the People of God, yea, of Churches 
the Churches of God, by mingling themfelves with the m ^\[[ 
world are even fwallowcd up, fo as they iefe their beauty ; J^ r /^ w . 
and there's no difference appears between them and the g inus% 
men of the world . It's one thing for wicked men to creep 
into the Church unawares, (and certainly there's none 
can expect that any Church in the world can continue 
but wicked men and hypocrites will mingle themfelves) 
but it's one thing when they creep in unawares, and ano- 
ther thing when the fence is broken down, foas it is very 
hard to fee any face ofa Church among them : thus it was 
with Ifrael. 

But now frail they be among the Getttih, as a vejfel where* 
in is no plsafure. 

By thefe words, Vejfel of no pleafure, is meant, a veffel 
that is for the carrying up and down of excrements; only 
the Scripture when it mentions fuch vile things, fpeak* in 
a modeit way ; but that's the meaning of the word : as if 
he frould fay, Even my people fhal be in a vile contemp- 
tible condition among the Gentiles, as a veffel that is fit 
for nothing but excrements. Jeboiakim is threatned in Jer. 
2 2.18. though a great man, yet he is threatned to beasa 
veffel wherein is no pleafure, they had wafted their fub- 
ftance in feeking help from the Egyptians and A/Tynans, 
and thefe made a prey of them 5 fo long as they had any 
thing of value continued, then they made much of them, 
but their efiates being once wafted, and they fwallowed up 
in their very -Rates, they look now upon them as vile and mckdt 
contemptible intheireyes. And this is the way of wicked mnftt/i 
men, while wicked men are fervii g their own turns upon fine their 
atiy, they will hug them and make much of them, but if tmns °f 
that be done, then they fcorn them 8c contemn them : non the . G fj>> 
aremore fcorn'd and contemn'd than frofe/fors of Rcligi- jj,2». 


4^ An Expoftion of Chap. 8. 

en who have bafely crouched to wicked men f and fought 
to (helter themfelves under them, when their eftates are 
once confum'd and gone, they are more (corned by thofe 
that ferved themfelves of them than any; and therefore 
let us learn wifdom, and how far we venture o make ufe 
ofmen, anddo notpleafeoiir felvesin this, that they hug 
and commend us, if it be but to ferve their own turns, 
when they have gotten what they would have, they will 
then fcorn you,and look upon you as bafe peopIe,and kick 
you out. 
fyjv@- Again, A vejfel wherein is wpleafure. The Seventy tran- 

■.■ ? yjvtr'§- fliteit, an unprofitable vejjel. But there is more intended 
7°' Vf* certainly in this expreflion ; a veffel imployed in bafe and 
contemptible ufes ; Ifrael (hall be fo imployed ; and there- 
by he fhall know a difference between my fervice, and the 
fervice of their enemies : Oh it is a fad expreflion, what 
IJraespre. jp ae i j a vc (f e | imployed and received to empty out excre- 
°& a J * ments !.£i. Ifrael were a people precious and honorable in 
2 the eyes of God, J/j. 43.4. [2. An holy people unto the 
. * Lord, Veut. 14.2. [3 . Tliey were Gods peculier People a- 
bove all Nations in the world in the fame place. £4. Gods 
*' Portion,Dcaf. 32. 9. [5. Gods Inheritance, lfa. *9- 2 5» 
?' j"6. Gods peculier Treafure, Exod 19. 5. [7. GodsGlory, 
J/j.46. 13. [8. Gods Delight, Ija. 62.4. [9. Ifraelwere 
g thedeerly Beloved of Gods Soul, Jer. 12.7. and yet now 
Ifrael is become a velTei only to take in and empty out 
excrements j Oh what a change doth fin make ! they were 
holy veflels, imployed in holy fervkes, in attending upon 
G6d and His WorhYip, fo as no people were ; but now, oh ! 
what a change hath fin made in them 1 How dothiinvi- 
lifie men, to be imployed in bafe fervices, it is the mofta- 
gainft an ingenuous fpirit that any thing can be. I re- 
member I have rea.d of a young man of Sparta that being 
taken by Amigonw and fold for a flave, all the while that 
lie that brought him did impldy him in any thing that did 
fland with ingenuity he did it P but when he bid him go 


Ver. 8. the Prophefe of H o s e a. 49 

and empty a veflel wherein is no pleafure, no faith he, 1 
will not ferve you now in fuch a thing, and his Mailer be- 
ing angry with him he gets up to the top of the houfe and 
falls down and breaks his neckxather than he would emp- 
ty fuch a veflel. And certainly there is nothing that is fo A n 
beneath the excelleney of an Immortal foul as fin is, for tUvtftd 
hereby though thou beeft high in thine own thoughts tvbtre mte> 
thou comeft to be a veflel for the very Devil to empty his the Devil 
excrements into : and that's lower than to be a Scavenger tn ¥ its ^ 
to go up and down to take the filth of the nrect : in being €Xcre ~ 
impioycd in thefervice of the Devil thou doeft more debate ' mnts * 
thy felfthan if thou wert a Scavenger to carry dung and 
filth in a Dung-Cart ; but as if thou wert judged to fuch a 
kind of life and imployment, that thou fhouldeft. go from 
morning to night to carry away the filth in thy very hands 
and mouth. Some men a re veflel s of mercy, they arc cho- 
fen veflels, vefTelsof honor fitted for the Matters ufe: and Go j sf 
it is an infinite mercy of God to us when as we have defer- ■ WV 
ved to be caft out as veflels wherein there is no pleafure, the vtffds 
that God mould imploy any of us to be vefTels of His San* f m * c J* 
&uary, that God (hould take usoutof the common lump, 
fuchveflels; whereas others are veflels of wrath im ployed 
•only in bafe fervkes that are beneath the excellency of an 
immortal Soul. 

Yea, Some there are who have been eminent in the Lapfcd 
Church heretofore, who have been veflels fH'd with the Mmijlm. 
<GittsofthehoIyGhoft (4 do not fay Graced now they 
are vefiels in which there is n6 pleafure; many of the 
Saints heretofore have been refremed by them, from thofe 
Gifts of the holy Ghoft that have been in them, but now 
*heir Gifts are gone, they are fit for no pleafure, but for 
Pot or Pipe : Now idle drones that are fit for noehfrisbuc 
to fet m the Kitchin,and (it may be) to fcum the pot; yea 
fomeof themfill'd with poyfon, vefTels wherein neither 
God nor man can take pleafure, yea and fome very for- A . 9 
«rard profeOors of Religion that once were as the pollifhed £f* r * 

50 An Exposition of Chap.S. 

Saphirs and arc now become more black than the coal, 
turn'd Apoftates; they were as golden veffels in the Houfe 
of God, and now are become veffels wherein is no pleafure. 
2>«w#- j t was a fpeech that once Vemofibenes had to the Athenians* 
hems. h e defiredthem that they would not make an Urinal of a 
Wine pot; fortoimploy thofemen in bafe fervices that 
had been eminent, even thofe men that God Himfelf hath 
heretofore made ufe of for great fervices in Church and 
Common-wealth 3 the Lord hath left them to be vefiels of 
no pleafure. Oh! remember al you from whence you are 
fallen, thy heart is now exercifed upon fuch low things, 
thy work(it may be)now is only to further the wicked de- 
Wand defperate maliceof other men; And doeft thou 
think to be a vefTel of glory, to ftand before the prefence of 
the holy God, andjoyn with Saints and Angels in the e* 
ternal praifes of His Name > Oh ! remember from whence 
thou art fallen, and be not at quiet till the Lord hath been 
pleafed to purge thee and make thee fit for thy Matters* 
ufe, and to become a vefTel of honor in thy Mailers houfe. 

Ver. 9. 
Tor they are gone up to AfTyria, a xvlldAp alone by him- 
felfa Ephraim bath hired Lovers. 

HE Lord by the Prophet proceeds on inhjs charge 
againft the ten Tribes here. 

they are gone up to Afiyria for help. 
The vile- Ibey are gone «>]" they lbok not up to the high God for 

fi&ncein erin t heir eyes than theGod of Heaven is. How Vile a 

** thing is'it to forfakeconndence in God out of fufpmous 

Sghtsofhim; forfoitwashere, they retained fufp - 

rious thoughts of God, as if He Would leave them in their 

extremity; and out of thofe fufpitious thoughtsofhim 

Ver-9 the Prophcjie o/Hosea. 5 1 

they forfake him and feek help elfe where; they expeft 
more good, more faithfulnefs, more love, not only from 
the creature than from God., but from the very Enemies 
of God than from God Himfelf 5 yea,and that people that 
profeflTed Intereft in God, that would feem to blefs them- 
selves in this. lhat God was their God, even this People, 
look'd to have more good and to find more faithfulnefs in 
the very enemies of God than in God Himfelf; let the 
Heavens be aftonifhed at this wickednefs: and yet this evil 
is in the hearts of the children of men. 

v* mid AJ1, alone by himfelfi 

This creature the Scripture mentions in divers places for 
one of the moft unruly,and untamable, and fierce creature 
in the world . Such a creature as cannot be brought to 
be ferviceable,it wil not be brought to live with men,no,k 
cannot be brought to live long with other beads, no nor to v 
keep company with their own kind, fo fierce and lavage 
it is, but runs up and down in the wildeniefs alone. In 
Job, 11. 12. we have mention of this creature. For vain 
man would be wife, though man be born like a wild Atfes Colt. 
And in Job, 39. 5. Who hath fent out the wild Ajifite? or 
who hath loojed the bands of the wild Afif And m Jer. 2. 24. 
to name no more.^ wild AJjufedto the wildernefithatfmffeth 
up the wind at herpleafitre ; in her occasion who can turn her a- 
way ? all they that feel^her will not weary themfelves, in her 
month they paU find her. In her occafion when he hath * kr.2.24; 
mind unto the foemale, (he fnurleth up the wind, as the *&$*&•* 
Hiftoriansfay of her, they go up to Mountains and there 
they feek to have the Tent of theioemale, or the male, fo 
they fnuffup the wind even for the fent of her. And fo 
the Naturahfts that write the nature of this Creature,?/*™ *%.' 
in his eighth Book and fourty Chapter: Thofe that are 
Scholers thatdefire to know more of the nature of this 
beaft may find divers things there. But now we are on- 

K i \y 

* 2 An Expofition of Ghap.8. 

ly to fpeak of it as the Scripture fpeaks of it here. 
Queft Why doth God comfare Efhr aim amd the ten Tribes to the 

"' rvildAjs? 

Jnfo. For two Reafons. I. To (hew the extream fiubbornnefs 
Why the and nercenefs of this people. -Wicked men that have for- 
un Tnbes f a j^ en q oc j ? an d are J e fc to-themfelves, do not only become 
compared^ j.^ unt0 f aV3 g e creatures, but the very worftof all fa- 
jfc^cllt vage creatures, they run up and down fatisfying the lufts 
Wtckid * of their own hearts irreiiftably and bear down all before 
men wild them, they flamp, and rage, and are mad when at any 
upon tkir time tbey are oppofed in their wicked way, this is the- 
W Ji fcopeof ihe holy Ghoft here : thus Ephraim was when he 

was oppofed. Do you not find many fo, that are in a vi- 
olent way fet upon wickednefs and ungodlinefs that they 
will hear nothing, they fnurTat the wind and all that is 
faid againft them, and run violently upon wicked waies, 
lb their anc j U p 0n tne j r own ru ] n : ft ma y be in their month youfraU 
m ? m] ?' find them; that hath reference unto the very laft month 
which the wild Afs goes when it is with young 3 then when 
it is fo big, and till then there is no dealing with them. 
Some Hiltorians fay that the wild Afles are fo fierce, that 
they will tare afunder Armor of proof, but only in the 
very month when they are fo big that they cannot weld 
themfeives, then you mall find them. So, though iinners 
be never foftubborn, yet God hath his month, and per- 
haps then you fhall find them. When at any time you 
find your children, or fervants, or others to be ftubborn 
and ftout agaiuft whatfoever is faid to them, and even rage 
!n their madnefs for the fatisfying of their wicked wills* 
you may remember this text and creature: they areas 
wild Affesthat arealone by themfelves; and among all 
wicked men Idolaters are the moft ftubborn and ftout in 
their wicked waies, their hearts are fet upon their Idols, 
yeaasthephrafeofScriptureisin Jer. 5-3^3 Iheyaremad 
Hpnn their Idols* There's nothing that can be faidtothofe 
whofe hearts are taken with falfe worfliip, nothing will 



the rropitjie ^Hosea. 


2. mckti 

men con- 

prevail with them without an infinite power of God put 
forth, and there's no flnners more bold, more untamable 
and fierce in their waies, then thofe that are fuperiikious, 
and that's their reafon that if they be oppofed in their 
wayoffalfe worfiiip, you know there will be fucli tu- 
mukuoufnefs of people flinging of Hones againft windows 
where God is truly worfhipped, any thing in the world 
though they know not what they do., yet becaafe they 
think themfelves condemn'd in their finful waies, there- 
fore they run like wild beafts in a furions manner even a* 
gainft thofe that worfhip God better than themfelves. 

Secondly, God compares the ten Tribes to the wild 
Afs in way of contempt of them. As in the former place of 
Job , 1 1 . 1 2 . Vain man would be wife ; though man be born like 
a wild Ajfes Colt : he would fain think himfelffome body, 
yet he is a moft bafe and vile creature. And if any of you 
be not fo fierce in your wicked waies as fome others are, if 
God hath tamed your fpirits by His Word and Spirit, 
blefsGodforit, for all men are born like a wild AfTes 
Colt, they are mad upon their wicked waies to ruin 
themfelves. But becau{e there's no men that think higher 
of themfelves than ftubborn fpirits ; for ftoutnefs and ftub- 
bornefs doth evermore proceed from pride, becaufe they 
think itfuch adifhonor for their wills to be croft in any 
thingj therefore the Scripture cads the more contempt 
upon them, and calls fuch, proud, ftout fools, wild AfTes 5 
and indeed there are none more contemptible in "the eyes 
of God than ftout tinners. It follows. 

A wild Afs\ aUnt, by himfelf 

Alone.] The reafon of this expreffion is, to fhew, that 
Ephtaim and the ten Tribes they would be at their own 
hands, they would have their own wills, alone: There's 
thefe two things expreft in it. 

Firft, That they would be under no government, but 


nefs the 
fruit of 


AnExpoJition of 


i. Vndcr 

rune m 
iuds 9 

at their 
own handy 

alone by themfelves, and have liberty to frisk up and 
down, and do what they lift alone, acknowledging no 
Commander ; and fo the Chalde Paraphrafe hath ir. Be- 
Ed quod « *xfe that they would wdh^in the evil of their own lujls, and 
■ -would acknowledge Cornander. And thus many at this day^ 
they love to be alone, that is, to live at their own hand, 
to be from under Government. Though it is here, he 
was alone in the Wiidernefs, he would rather be in the 
Wiidernefs alone, fo be it he may acknowledg no Com- 
mander, than in the ben* paftors under any command. 
Thus it is with many, they love to be alone, that is^ they 
are loth to come under any Government, they had rather 
be in -the wildernes and fuffer never fo great ftraights than 
come under any Government ; It is true of divers forts of 
people, even theloweft fort, many rhat love to live ac 
their own hand, fervants that are not able to provide for 
themfelves that if they havebut a little fkknefs are ready 
to ftarve, yet that they might live without any command, 
not under any Government, they will chufe rather to en- 
dure abundance of hardftiip that they may live alone; ma- 
ny times Ute fo, efpecially in the fceraalefex, which 
ought to be under Government and forne Protection, yet 
they love to be alone at their own hand ; I fay, and meer- 
lybecaufethey cannot endure to come under any kind 
of Government whatfoever. 

And in the wildernefs, 1 Their lives indeed are as in the 
wildernefs, when they are in any ttraights and diftrefles 
they have no body to look after them and regard them be- 
canfe they loved their liberties fo much before. So, many 
had rather be without all Ordinances in the Church, or 
many Ordinances, only that they might live as they lift, 
at their own wills 3 that they may not be under the Go- 
vernment of Chrift, they had rather live in the wildernefc 
of the world fo that they might have liberty, rather than 
be in Gods Vinyard under the Government of Chrift. 
Thefe come under the reproof here that Epbraim did In 
£&is place. Secondly 




Ver>9 * the Prophefie ^/HosiA. 55.. 

Secondly, Alone by bimftlf, as unfit for Society, they 
were Co furious and fierce in their way : Some are of fuch 
untoward and perverfe difpofitions that they can agree 
with no body, fo that they are only fie to live in the wil- 
dernefs : 1 fuppofeyou have met with in your families 
thar are fo extreamly perverfe in their waies, and they are 
offuch untoward and crooked difpoficions that they are 
fit to live in no Society but alone in ihe Wildernefs ; and 
this reproof of Ephraim comes likewife upon thofe* 

Epbraim bath hired Lovers. . irlYin^ 

Thedjfrrians and Egyptians, and others-, the words fignifie 
Loves. Before they put their confidence in the Adrians, 
and now they make them their loves. The thing I note 

Tbat wherervt place our confidence, there our love (bouldbepla* Obf« *i 
ced. JfGod be the confidence of our hearts, let pur love 
be placed there, yea let God be out Loves, in the plural 
number, forfoit is here, they hired Lovers 5 (he would 
fain hivethe Aflyrians tolove her. When God is forfaken, 
when we have loft our Intereft in Gods love, no mervail 
though therebefuchafeeking after the Creatures love$ 
men that forfake God they feek to make up what they have 
not in God in the Creature : as a dog when he hath loft firaiIe * 
his Mafter he is ready to follow every one he meets 
with. Again, 

He hatb hired Loves'] Becaufe they had nothing loveW Th f e that 

in themfelves therefore they hire the love of other, to them, *£! ?' 

they feek even to hyre love, though the truth is, Love > 3^ 

cannot be hyred nor purchafed, although men may fawn fehes.mi 

and glaver, and flatter, and crouch that they may gain the ufeunww- 

loveof fome other, yet if there be no lovelinefs in them- th > mtam 

felves to gain love, although thofe whom they fawn on, ' G ? urcha f e 

and flatter may ufe them for their own turn, and ferve * 

themfelves upon them, yet the truth is they will defpife »TbT' 

them bcuqhu- 

<-£ - AnExpofttion of jChap.8. 

thern in theif hearts 3 and Co often they will difcover to 
their intimate friends how they (corn and contemn them ; 
therefore if others would have love, there mult be fome ex- 
cellency and lovelinefejui us ; for love cannot be hyred. 

Ephr aim bath byred Lovers. ] This fhews the fhamelefsnef* 
.of the ten Tribes in feeking after their falfe worfhip. O- 
ther Harlots they are hyred to commie uncleannefs; but 
Ephraim will be at charge for their Idols : Many Harlots 
count it a great diflionor for to feek after Loves, to feek 
after Whoremafters, though they can imbrace them when 
they come unto them, but yet they will rather have a hyre 
than they will hyre them ; buc mark, thofe that are fu- 
perftiiions they think not upon their honor, but they will 
hyre, to the commiflion of fpiritual whordom they will 
.go to hyre Lovers and be at a great deal ofcharges,in Ezek^ 
l6.%%,$4. Ihey give gifts to all Whores ; but thou giveft iby 
gifts to all thy Lovers, And the contrary is in thee from other 
women in thy whordoms^ whereas none fotioweth thee to commit 
tvhordomSi and in that thou givejl a reward^ and no reward is 
given unto thee ; therefore thou art contrary. As if God fiiould 
fay, you are more vile and bafe in your uncleannenes than 
any in the world befides $ for other Whores they receive 
rewards, but you arefo fet upon your filthy lufts that 
* you will give rewards that you might commit unclean- 
€M x. From hence the Note is, That Idolaters wiU not ftand upon 

terms if they may have their Idols , any way : they care not 
how they debate themfelves, they will not ftand upon ho- 
nor and refpe&, but let them have their falfe worfhip they 
will fubmic to any thing. Oh ! why fhould we ftand up* 
on our terms thus in the matters of the honor of our God^ 
.. , when publick good lies at the ftake? why mould not we 
7auTn7g be willing to fusffer frame and difgrace, any thing rather 
tbs podly than the pubfick good mould not go on, than the fervice 
of Godftould behindeced 1 If others will not feek to us, 

"" y« 

Ver.9 the Prophefe ofHosZA. 57 

yet if good may be done, let os feek to them, if God may 
have Glory : Though others be never To vile in their car- 
riage towards us, yet let us do. what we can to win and 
convince them, let us be willing to lie under their feet 
that God may be glorified : If others will not joyn in a 
good wopk except they may have the honor of it, let them 
have it fo be ic the work may go on, let us reafon fa, Why 
mould i put forth my felf and others go away with all the 
glory ? Jet the work go on, and if they will (land for the 
glory let them have it : fo God may be lifted up let us be An apt 
willing not tobefeen: This is that which doth hinder f imie r 
thee the promoting of his Caufes. But men Hand upon 
terms and they will not go on in a good caufe but break 
offifothersbe prefer'd before them. If there be two car- 
rying a piece of timber through a narrow pafTage, and if 
thefe two men that are carrying a long piece of timber and 
they muft carry it through a narrow partage,if they (houid 
ftand ftriving who fbould go foremoft, one faies I will go 
firft, the other faith^ nay but I will go firft, they can never 
carry the timber, If one have one end and the other the o- 
ther end and they cannot agree which fhould go firft, and 
he that goes after thinks himfelf difhonored becaufe his 
fellow goes before him, they can never carry it through 
but they muft lay it down. So it is many times with a 
goodcauie, it is like apiece of timber upon two mens 
moulders, arid it muft go through a narrow pa flage, and 
one faith,why mould not I have the glory of it? and theo- 
ther faith,why mould not I have the glory of it ? and the * 
while men ftand wrangling who mould have the greateft 
glory, in the mean time the publick caufe is exceedingly 
hindered ; let us be willing to fubmit and debafeour 
felves any way fo be it the true Worfhjp of God may go 

Further, He batbhyred Lovers.'] It's an evil thing to be 4. 
drawn to falfeworfhip, or bodily uncleannefs upon any 
terms 3 outofhopeof the greateft gain, and to deliver our 

L felvcs 

<j8 An Exp oft ti on of Chap. 8, 

felves from the greateft affliction : but now, for a man or 
woman to fcek after the waies of fin, to be at coft that they 
might have their lufts, this is more vile; for a Whore to 
proilrate her felf for money, this is bafe and abominable 
though fhefhould have never fo much money, but to give 
_ .. money, this is more bafe and abominable. Jofifhm reports 
Tofephu* of one Deciuf Munduf which was a Noble man, tnat to 
lib. 1 8. one Y* u ti na > a Lady in Rome, he offered as much as came to 
cap. 4. fix thoufand pounds for to fatisfie his lufts but one night, 
and yet was refufed. So certainly uncleannefs fhoi^ld be 
caftoffwith indignation though it be tempted unto with 
neverfomuchgainj but for one to be fet upon unclean- 
nefs fo as to feek after it, and tofpend their Husbands e- 
dates that they might have the free way for the fatisfying 
of their lufts, this is a raoft abominable thing indeed, and 
yet thus, many are guilty both in regard of bodily and 
Spiritual adultry. It follows. 

Ver. 10. 

7'ea> though they have hyred among the Nations ; now mil I 
gather them^ and they ft all forrow a little for the bur* 
den of the King of Princes* 

THESE words in the reading of them feem to be 
dark, and yet we have much ofthe mind of God in 
them, and much concerning our felves. 

Teajbough they have hyred among the Nations. 

Bxfitmio. Tn ' 18 God ft M ukes H' tnat tne y Should go t0 the Nati- 
ons for help, when God had made their condition fo 
much above the Nations, for in their going to them they 
did as it were fay, that all the love and mercy, and pro- 
tection from the great God it was no more towards them 
than the Nations had, they did Cask werej hold forth to 
ghe world that the Nations were rather in a better condi- 
tion ; 

Ver. i o. the Trophefte of H o s E A. 59 

tion thaa themfelve s, in that they would go to the Nation* 
for their help 5 and this went very neer to the heart of 
God, for God had laid out the very ftrength of fyis love, 
and the riches of his mercy upon this people, and after he 
had done fo much for them yet that they Cbecaufe they 
were in fome little affii&ions for the prefent, that they) 
fhould go to the Nations that did for the prefent profper 
fomewhat outwardly better than themfelves, Oh ! this 
was exceeding grievous to the heart of God: and thence 
the Note is this. 

Ibat it is a very great evil t whm wicked men feem to proffer a Obf. 4, 
Utile in their outward condition more than Gods People 5 for 
thofe that are the people of God to begin to think that 
therefore thofe wicked ones are in abetter condition than 
themfelves, this is an evil that doth go very much to the 
heart of God ; and very ordinarily it is in fome degree or ^frmi* 
other among the People af God, I appeal to your confci- tion to 
ences in this very thing* though at fome time your fouls Saints. 
have had fweet refreshing from the Lord in the enjoyment 
of communion with him, but yet when Gods hand hath 
been out againft you, when you look'd upon others 
though you knew them to be wicked and ungodly yet 
they have profpered, their Ships came home fafely and 
richly, and their trading goes on 5 Do you not fomctimes 
find (uch rifing of your thoughts within you as if fo be 
that thefe men were in a hetter condition than your 
felves? Oh/ if you have but the leaft thought rifing that 
way, know it is that which doth exceedingly grieve the 
Spirit of God by which you are feal'd, that becaufe they 
have a few loaves more than you, though you have all the 
riches of God and Chrift,though you have the inheritance 
of Saints, yet that you mould think them in a better con- 
dition than you are in : As a child, if he fees fome Aran- &«&• 
gei: have a bit of meat better than he hath, he ftiould think 
prefen'tly that his Father loves the Granger better than him$ 
this the father takes ill. How ordinary is it upon this 

L 2 ground 

60 An Exposition of Chap.8. 

ground for thofe that have profeft themfelves to be godly 

rather to withdraw themfelves from the affli&ed Saints, 

and feek correfpondence with wicked men that profper. 

God would have his people fee an alfufficiency in himfelf 

in their i'adeft condition, fo as they need not go out from 

him for help, Jbut ftill wait upon him and keep his way * 

the Lord by his Prophet rebukes Jehojbapbatin 2 Ckron. 19. 

2. for loving the ungodly and helping them that hate the 

Lord. And is there not as great an evil to feek the love of 

the wicked and ungodly and help from them that hate the 

the Lord? certainly the evil isverygreat 3 it argues very 

little love that we have to God, it charges God of un- 

faithfulnefs, as if though he hath engaged himfelftohis 

people, yet he would leave them in the lurch; this en* 

courages the wicked in their wicked waies, and it charges 

God with that which is accounted one of the mod vile 

things among men. What is accounted one of the vileft 

things among men, that a man (hould fet another men a- 

bout his work, and then leave them in the lurch when 

they meet with troubles in their work ? It is as vile a 

thing as any is among men, and we (hould look upon 

fuch men as ihould imploy others in any fervice and then 

leave them to fhift for themfelves in their ftraights, we 

fhould look upon them as vile men, unworthy to be dealt 

withal. Now what would we but charge God with this, 

even that which makes men to be mod vile ? 

And this befidesls a moil defieraee folly fo to do, for 
when thou art thinking to provide for thy felf by corre- 
fpondence with ungodly men, it may be thou wert juft at 
the very point of deliverance at that very time ; it is Gods 
uftral way to come to help his people when they are in the 
greateft ftraights *, and therefore it is the greateft folly that 
when we are in ftfaights then to think or (Lifting courfes, 
fo that then we muft forfake our own mercy in thinking of 
fhifting courfes ; in ftraights above all times Chnftians-' 
mould take heed of thinking of (hitting courfes, becaufe 


Ver . I o the Prophejie of Hose a. 6 i 

then above all times thofe are the times for God to fhew his 
mercy, and juftthen : Wilt thou then be forfaking him * 
Oh! it is that which mould lie neer to your hearts^if any of 
you have been guilty of this, ]et«but the Word of God 
bring this upon your fpiritsthis day, Oh ! how do I know 
but at that very time when I took fuch a ftiifting courfe, 
that was the very time that God was about to do my foul 
good and of doing good for my body, and yet then I de- 
prived my felf of good, that goodnefs and mercy of God r 
It follows yet, 

AW mil I gather them* 

This gathering among Interpreters hath reference either 
to the Nations whom they fought unto, or to themfelves. Ex fl ,c4 *' 
I mil gather them • that is, That Nation; or, I will gather 
you. If to the Nation., then the fcope is thus : 

Notwithftandingyou hire the Nations, yet I will ga- i # 
ther them againft you, they fiiall beitrengthened again ft 
you with the fame money that you hyre them withal, I 
will turn it againft you, and now you have provided fair 
for your felves, have you not ? 

Many times when we thin\to provide befifor our o%>n peace, we Obf t i. 
make tbegreateft provifionjor our own ruin : God many times 
makes people work their own wo and ruin themfelves, 
and there is no means that doth more folly and dlre&ly 
tend to undo them than whit they do themfelves; and 
thus God over rules the counfels and thoughts of men. 

What a vain thing isk topic* againft God, when Goi 
can turn mens Arrows again!* themfelves? No men are 
greater inftmmeats of Gods wrath (many times J againfl 
us than we are our felves, yea, and than thofe are that 
we feek mod to correfpoud withal; and it i,s juft with 
God it mould be fo, that if we wil leave him, to feek corrt- 
fpondence with wicked men, it is juft with God that of 
all menintheworldthofeftiouidbethe men that mould 


62 AnExpofittm of Chap, 8. 

be nude the Executioners of Gods wrath upon us. 

iExpHc. 2. But now, if it be to lj?ael 9 I mil gather them among the 

D3f3pfc* Nations. Then the word here gathered is fometimes ufed 

ST3p « for gathering dead corf sin an Army when they are flain 

collide, in Battel. You go and think to have the Nation?, buc 

you (hall be as a company of dead corps in an Army, and 

lie in heaps there. But I find Calvin hath a further Note 

upon it, and- takes it as having reference to the former 

verfe. This people are wild , and run up and down 9 this way 

Calvin in and that way to jhiftfor themselves , hut I will gather them ; that 

loc.'CoBiga is, I will keep then in; fothe words likewife may lignitie, 

eo.'smm. J will keep them in, I will gather-in their fpirits, there 

'• fhall be fome work of prudence or other to keep the^n in, 

I will keep them from thofe waies wherein ihey would pre- 

fently have ruined themfelves. 

Obf.2. People run many times headiiyon in evil waies that 

would certainly ruin them; but when Gods time for the 

execution of his wrath is not yet come, the Lord retrains 

them and keeps them in from fuch waies $ though their 

hearts be fet upon fuch waies of undoing themfelves, yet 

they fhall not go on in them,I will pity them who cannot 

pity themfelves. But then it follows (in which the grea- 

teft difficulty of the verfe is J 

And they fhall [or row a little for the burden of the King of 

E .. . This hath more darknefs in it, and yet upon the fear- 

\ part'i ™ chinginto it, we fhall fee it cleer, and many excellent 

Urs. Truths cleered from it. There are thefe Five Things to 

be enquired after for the opening of thefe words. 

I. Firit, Who M this King of Primes that is here 


2. Secondly, What was this burden of the King of Prin- 

3. Thirdly, Why doth he call this the burden? Or rather 


Ver. io. 

the Prophejie ofU o s e a. 

6 3 

thirdly thus, When was tbti threat fulfilled, that they fhould 
forrow for the burden of the King of Princes. 

Fourthly, Why doth be call it the burden of the King of 
Princes ? 

Fiftly^ What's meant by forr owing a little, 

Thefe five things will cleer the text. Indeed we cannot 
fee the full meaning of the holy Ghoft without undeman- 
ding fomewhat of thefe five. 

Firft, Who is meant by the King of Princes. We are here 
to understand the King of Affyria, becaufe he was a great 
King whofe Nobles were Princes, and we find this both by 
Scripture and likewife by humane Story 5 in 2 King. 18. 
24. How then wilt thou turn away the face of one Captain of the 
haft ofmy Adders Servants- And in I fa. 36. 13. Hear the 
word of the great King, the King of Affyria. And how wilt 
thou turn away the face of the Captains of the leaft of my 
Matters Servan ts.His Captains and Nobles were as Princes. 
And hjofephw m his 1. Book, 10. Chapters I remember 
faith, That at the time before <Wtf/w/deftru6tion, theAf- 
fyrians were Lords of All Afia, fo that the JJfyrian was a 
great King, and here called the King of Princes. 

Thus God^ furlers his enemies to grey/ great in the 
world, an Affyrian, a dog, a wicked wretch under the 
curfeofGod,andyetis he the great King, even the I&ng 
of Princes h as Luther hath fuchan expreffion concerning 
the Empire of Turfy, it is (faith he) but one crum that the 
great Matter of the family doth caft to dog*. What are 
your eftites then > Certainly though you be never fo great 
in the world, what's any of your eftates to the whol T«r- 
Mh Empire ? and if that be but a crum that the great Matter 
of the family calls to a dog, you mould never then blefs 
your felves in the enjoyment of a little of the world. £ut 
though the Afiyrian may be called theKiqg of Prtnces in 
regard of hjs power over fome great men, yet mod proper- 
ly our Lord Jefus Cbrift he U the King of Kings, and Lord 
ot Lords: mKeveL i 9% id. and he hath on hi»Vcfture,and 


S\ing of 

The King 

of Affyru. 

hb 4 1. cap. 
a Princtp. 



the true 
King of 
Princes, • 

&f AnExpofition of Chap.8. 

§ml.\6. on his Thigh a n*me written, KIN 6 OF KINGS, 

Why was it written upon his Vefture, and why upon 
i. Openly, his Thigh ? VponbisVe^tir^ That is, he will appear o- 
penlytobe the King of Kings; there was a time when 
Chrift feem'd to be (as it Were) a fervant under the domi- 
2. Church n ionof Antichrii^ but now his name (hall be upon his 
1 aht * Vefture, openly ; and then upon his Ibigb; that if, upon 
his lower parts, his Church Militant^ it (hall have the 
Kingly power among them for its good, (o as they (hall 
be above the Nations, according to the Prophefie in Ifd. 
60. 13. He wiU mak$ the place of bis feet glorious, (the 
'UuP d Church in their low condition) He doth qgfcfa y, he will 
•* r * £ ' have the name upon his Crown, but upon IwThigh, that 
is, upon his lower parts, upon his people, that were in a 
low condition, he will make the very place of his feet to 
be glorious, even there (hall be written, Tk King of Kings ^ 
and Lord of Lords. 
2. But Secondly, Wb at was tbU burden? This burden was 

durthm. tno { e Taxes that were upon the people, wheceby they 
maintained their correfpondence with this King of -4/5'- 
ria : correfpondence with wicked men it is burdenfom : 
for the the more they are fought to, and yeelded to, ordi- 
narily the more burdenfom they are : and whatfoever 
they do for you for a while, it is indeed to ferve their own 
ends, and this they brought upon themfelves : for they 
would goto Afyria, and they found the Aflyrians to be 
burdenfom to them. 

When men will follow their own waies, and think to 
p pk' have more eafe in their own way than in Gods, itisjufl: 

thine own thev moaId find th ° fe waies t0 be burdenfom to them ' l 

mies. a ™ perfwaded there is not one in tfcis Congregation but 

bath found theexperience of this; when you think your 

wales will bring more eafe to you than Gods waies, have 

not you found your waies burdenfom \ 

But thirdly, WbtnwastbitfulfiUed? If wc would know 


Ver.9 the Prophcjte of Ho sea. 65 

the meaning of the Prophet we mud refer to the Hiftory of 
the Kings, and in 2 Kings, 15. ip. there you may find 
when this Prophefie was rulfil'd. Phul the King dfAffyrU 
came again ft the Land) WMenahem gave Phul a thoujand 
talenm of filver that hi* hand might be with him to confirm the ^Kin^s 
Kingdom in his hand. And Menahem cxafiedtbe money oflj- x -/ ^ 
rady even of all the mighty men of wealth, of each man fifty jhec- } 
kluo^fihertogivetotbe King of Ajjjria. There was one 
burden. And then in the 29. ver. In the daies &f Pekah 
Kingrflfrael, came "f Jglath : Pileier King of AfTyria, and 
t ^ Jion, and Abel-Beth maachah,*/^ Janoah, W Kedefh, 
and Hazor, and Gilead., and Galilee, ail the LandofNephiA* 
l\e> and carried them captive to AfTyria. There was a fur- 
ther burden. But yet the whoi Land was not, it was on- 
ly the other fide of Jordan : at thefe two times was this * - 
Scripture fulfil'd. 

Fourthly, Why doth the holy Ghoft fay^he burden of the 4. 
King of Princes? in fpeaking of the burden that was upon burden of 
the people he doth give the AJJjrian fuch an Epithite? Why th& Ki»g 
it feems to be a dimunition of their burden rather than a- °f ?***&*• 
ny aggravation ; for hefpeaks of forrowingbut a little, . 
as if it mould not be fo great a burden as afterwards 
mould be upon them, noting thus, That they were bur- 
dened a while with Taxations from a great King, but 
they mould afterwards come under the power, to be at 
the wilsfc lulls ofai kind of bafe people, of the very dregs 
of people: And it is not fo great an evil to be Under the 
power of men of rank and quality, no not under their op- 
predion, as to be under the oppreffion of many people, of 
people that are of very mean quality and condition, the 
very retufe or a Nation, to come to be under their power 
it's a great deal worfe. 

And by the way this Note it mould teach us, even thofe 
that areot mean breeding, and whofe lives have been very 
lowjj|he world, of mean condition, iftheybeput into 
pla^jfcny power and Authority, to take heed how they 

M behave 

66' An Expofition of ~ChapJ£ 

behave themfelves, for their opprefllon will be the mofr 
grievous to an ingenuous fpirit that poflibly can be. And 
there is a great deal of danger in them to grow more op- 
prefting than other men that were born to greatnefs^ and 
their oppreflion wil be fo intolerable as wi! bring thefcr ea - 
teft confufion that poflibly can be if that be not well lookt 
to. And therefore here when he would ieiTen the burden 
(faith he,) you (hall forrow a little for tht burden of the 
King of Princes. 

But what is it>You (hall forrow a little. They complai- 
ned, but faith God;, what do you complain of this? this- 
is but a little burden to that which you are like to have 
there's another manner of burden a coming for you than 
this ; and from hence the Notes are thefe. 
Obf. i. Fir ft, When [inner s have brought trouble upon tbemfehes they i 

veiU complain much, exceedingly troubled; but when they com- 
plain they are to confider, that what they feel it is but a 
little to what's coming after. There are burdens upon 
you, and you are complaining ofthefe burdens, a* if fo 

Ufe * A l r at they WerC the S reateft that ever werc u Pon people, 
Admonitio Oh finner ! confider of this when you are complaining of » 
«Engl. - your burdens, know, that thefe burdens that are upon 
you may prove to be but very trifles in comparifon of 
what's like to come upon you afterwards, for that's the 
♦ fcope of the holyGhoft here, Ibty frail forrow a little for this 
burden, as if hefhouldfay, There is other manner of for- 
row coming after, and foit did, for afterwards the AffyrW- 
ans carried them all away captives,and the bafeft of all the 
people came even to fet their feet upon them, and there- 
fore faith the holy Ghoft, This is but a little : I fpeak to 
thofe that make not uptheir peace with God, and do not 
upon thofe burdens that are upon them return to God; As^ 
the mercies of God to his Saints, that which now they 
have is but a little, they may be faid to rejoyce a Ihtlc for 
the mercy that now they have. And fo the burden* 
theungpdly they are but a little^bucif they return 

Ver. 6. the Prophejie ofH o s e a. 67 

God upon what they feel, God hath greater burdens than 
thofe are that they Co vex and fret under. 

Secondly, Taxes and Impofitions upon metis ejiates are but a Obf 4 2 
little burden in comparifon of being brought under the pswer of 
the Enemy. 

Though there be fore Taxes upon you, as here there jj^ 
was fifty (hekels of lilver laid upon every man that was a- 
ble, but thofe Taxes are but little burdens in compari- 
fon of being given up to the power of the Enemy, they 
would lay burdens indeed upon us, burdens upon our 
Confciences,all our Eftates,all our Live8,;all our Liberties, 
whatfoeVer we are or have muft be under their mercy; 
now we are troubled, but then their little finger will be 
more heavy than the loins that now we find to be upon us; 
although we dare not fay butfomemay find burdens verjr 
fore upon them for the prefent* 

A third Note, is this ; That, as Tarts are a burden, but a ObUyi 
little in comparifon, fo the carrying of our Brethren into captivity: 
Though we enjoy ourEftates our felves, yet if God laies 
his hand upon any of our Brethren though in remote parts 
of the Kingdom, Oh we fhould account this to be a bur- 
den. As not only their Taxations was a burden,but the car- 
rying away of their Brethren that were beyond the River. 

If there were no other fin among us, it were juft with 
God to bring the Enemy upon us, and then we fhould find 
that there were other manner of burdens. 

But there isanother burden that we are not fenfible e- 
noughof, and that is the captivity of our Brethren in 
the remote parts of this Land. Oh! how little fenfible are 
we of it becaufe we fed it not our felves 1 

The fourth Note from hence is this, That it's Gods mercy Qbf. 4 
when we are running on to our utter ruin,not tofuffer us toplung 
our felves irrecoverably into mifery, but to bring lejjer evils ufon 
m that by them we may come to betbin\pur felves, andif it bepoffi- 
hie to prevent greater. You (hall forrow a little, I will not 
undo you prefently 3 but return to me 3 orelfeyouareut- 

M 2 terly 

■68 An'ExpofitJanof Chap.8. 

tcrly undone, but this is my Mercy, I wil bring affliftions 
j- . - upon you by piece-meal, and if you do not return tome, 
generality tnen you fhall be utterly loft ; for fo this people were, they 
that they were carried a way captive and never returned to this very 
were car* day. Oh ! doth God come to you in your family, or per- 
rfcdtoay] fon,or eftate > Oh ! let us conflder of this. 
Qjjf - And this is the Lit note from it : 7be confi deration of Utile 

burdens which if upon us to what night £e, fJ'ouldcaufe w to turn 
to God-, it fhould break our hearts, and caufe us to feek the 
face of God, thatwerray prevent greater evils, that other- 
wife will certailily come; the lord in hisdealing towards 
lis ieems as if he were lcth to Iofe u?, and that this Nation 
fhould perifh , Oh that this might work kindly upon our 
hearts to prevent greater evils, that we might not be made 
a fpeftacK of the wrath of God to all the Nations that are 
round about us. 

And yet further, The words tranllated, Ibey fballforrow 
«M i ?ni a little, areby fometranf]ated,They have begun a little for 
. .^ n ^ the burden of the King of Princes: And fo in Deut.2. 25. 
fff there is the word that comes from the fame root. That that 
txtltofio- they have felt, it is but the beginning of what is like to 
mf k come, my wrath is let out upon them in fonie degree alrea- 

t>m, 2. dy, and do not you fee it, how it is begun to burn upon 
25*. them ? and that which was lately before your eyes,by that 

you may come to beleeve my threatnings. 

Okf. I Q Qt \ s judgments again ft wicked men, are the beginnings of fur * 

ther judgments. In Vent. 32.42. I trill make my Arrows drunh^ 

with blood ( and my fiver d fiall devour fie jh) and that with the 

Dtut.^l. blood of the fain, and of the captives , from the beginning of V«- 

42. illu * veng? upon the enemy. All thisis but from the beginning of 

1 ™ udt revenges, when 1 come fo terribly upon them, it is but the 

beginning of revenges. We are ready to think if there be 

miferable (laughters, Surely God hath been revenged e- 

nough upon this people. No, all this may prove but the 

begining of revenges. I may fay fo concerning our felves, 

JJfe for Though the Lord many times hath made the fword drunk 

England. ° ■ With 

VeM I the Prophejle of H o s e a. 69 

with blood,yet it may prov? to be but the beginning of re- 
venges ; truly we cannot fay that from the time that thefe 
Judgments have been upon us, that we have begun fcarce 
to come in to turn to God , yea, the Etlate of the Kingdom 
is far woife than it was at the beginning of this heavy 
ftrokethatisuponus. In Matth. 24.7,8. Te fhall bear of 
wars, and rumors of wars, and Nation frjonld rife again ft Nation , 
and Kingdom agabift Kingdom , and there jhall be famines and 
pejlilences, and earth* quakes'* allthefe froouldbebut the begin' 

Secondly, God experts from men, that though they be not fen- obf.2, 
Jible of his threats, yet when he begins with them in way of execu- 
tion of his wraths they fhould begin a little, Gh ! it were well 
with us if we did prevent Gods heavy wrath by our repen- 
tance. Numbers- 16. 46. Mofes fa-id unto Aaron, lake a 
Cenfer, and put fire therein from off the Altar, and put on Incen[e, 
and go quickly to the Congregation, and maf^e an atonement for 
them; for there is wrath gone out from the Lord, the plagued 
begun. Oh ! how ftoqld we all make hail ? we cannot fay 
only, the plague is begun (the plague of Civil War.which 
is the greatdt of ail kind of plagues) but ic hath gone on a 
great way. 

But to proceed. 

V e r. 11. 
2>e<r<ji«/eEphraim hath made many Altars to fin , Altars 
fha!i be unto him to fin, 

IT was the Charge of God in Scripture, That there 
(houid be but one Altar for Sacrifice, and there was a - 
nother Altar that afterwards was made for Incenie 3 and no 
further, in Vent. 12. 3. and 5. ver. There we have the 
Charge of God that there fhould be none other made, lou 
frail overthrow their Altars, and brea\jheir pillars, and burn 
their groves with fin, and you fhall hew down the graven Images 
of their godfi anddefroy the names oftbem out oftbatplacs &c. 

• And 

70 An Expojition of Chap. 8. 

And then, Tak$ heed to tbyfelftltot thou offer not thy burnt offe- 
ring in every place that tbou feefi 9 but in tbe place wbicb tbe 
Lordjballcbuje &c. And in .Pea*. 27. 5. Jbou fialt build an 
Altar to tbe Lord tby God, an Altar of fi ones : tbou (halt not lift 
up an Iron tool upon tbem. And according to which Jojbua 
did, in Jojhua,^, 30. and hence in'Jojhua, 22. n. Now 
for the Altar of God, I (hall firft (hew you a little the mea- 
ning of ihem, and then the reafon why God would have 
but this one Altar, in Exod. 20^ 24. there is an injunction 
The Altar f God for the Altar of Sacrifice ; An Altar of eartb tbou 
T.ofeartJ. jhalt make unto we, and foal t facrijice thereon thy burnt offering 
&c. Here obfervethat, That when God would have an 
Altar made for facrifice it muft be but an Altar of earthy 
2. offton, but it it ihould be of (lone, lakg beed that tbou liftefl not up a 
no toolon too j u p on j tt \Vhy,one would think that to carve and paint 
the itones and do any thing to make it brave would do bet- 
ter, than to have the ftones rough $ No faith God, what- 
foever you may think that to make my Altar brave, by car- 
ving of it and painting it, If you do but lift up a tool up- 
on it, you polute my Altar-, all mans devices in the wor- 
» (Mp otGod though they be never fo pompous they do but 
polute Gods Worfhip :And they muft not go up upon ftepa 
$.noJleps. (quite contrary to our high Altars^) that their nakednefi be 
High Al- nQt djfeoyered therein : Noting that when we come into 
the prefence of God we (hould take heed of our fpiritual 
nakednefs, and the pride and vanity of our fpiritsin pra- 
yer; God would have them make an Altar fo as they 
might not go up upon fteps, left their nakednefs mould be 
difcovered. But now in Exod. 27. .1,2. there you fnali 
Alta cf find an Altar of Shittim wood overlaid with Brafs; you 
**?$*• will fay, Why was the firft with earth and the other with 
braf ?. The reafon wa?, becaufe that the one was to be 
made when they were in an unfetled condition, and the 
other to be made afterwards when they were in a more 
itated condition than formerly, and that it might endure 
' - & long time. But mark., it muft be according to Gods di- 

Venn, the Prophefie of H o s E A. 71 

recYion, except God doth reveal that it mould be of Shit- 
tim wood and overlaid with bra fs they were not to do 

And then, thefecond Altar was the Altar of burnt In- Altarof 
cenfejand that you have in Exod. 30. 1, 2, 3. verfes, and Iwfi* 
that was to be overlaid wich pure Gold .* that of brafs it 
was, becaufc there was fin offerings to be offered upon it; 
"but now the Altar of Inccnfeitwas the Altarthatwasjui* 
before the Vail againft the Mercy* feat, where there was 
only Incenfe offered, which was tofignifiethelnteraffiori 
of Jefus Chrift prefenting his Merits, and the Prayers of 
all his people to the Father: the prayers of the Saints are 
compar'd to Incenfe, and there's many things obfervable 
about the AltarofGod, it is faid that there fhould be four 
horns, andinKe^e/. chap. 9. ver. 13. 1 heard a voice from ^Jd^ 
the four boms of the Golden Altar which it before God. Nov/ 
Saint John fpeaks of after-times that mould be, he heard a 
voicefrorn the four horns of the Altar, that is, from all 
the prayers of the Saints that were in the four corners of 
the eanh, there came a voice from them all and did found, 
aud did great things in the world. Certainly my Bre- 
thren, the prayers of Gods Saints in all the corners of the 
world is that that makes the world ring. It was a' 
Speech of a learned man, If there be but one figh come 
from a gracious heart, it fills the em of #od fo that God 
hears nothing elfe; nay, that's obfervable in Revel. 8.3. Rev 8 ? ~ 
. about this Altarof Incenfe, And another Angel came and' ' 
fro d at the Altar, having a golden Cenfir, and there was given 
tfntohimmtichlncenfe.thathe (hould offer it with the prajtrs of 
aU^S tints upon the golden Altar which was before the Ihrem. 
r-hus we fee that in our time we are to make ufe of this 
golden Altar that is before the Throne, all our prayers are 
to be ottered up upon that which was a Type of 'Jefus 
Ghnit, and our prayers except they be mingled with the 
Incenfe which Chritt did offer himfelf upon rhe- golden 
Akaricannot beacceptedj and likewife that's very obferva- 


7 2 AnExpofition of Chap.8. 

EW30.3 blc about it that we reade in Exod. 30. 3. that there was a 
Crown of Gold round about it, to typifie the Interceffion of 
Chiift, and the prayers of the Saints; you may fee by this 
that Gbrtfts InterceiHon, and the prayers of the Saints that 
came from faithful hearts, are accounted the very glory of 
Jefus Chrift, Jefus Chrift accounts it his dignity and glo- 
ry, to make Interceffion for his People, and to cake the 
poor prayers of his People and prefent them to his Father; * 
he makes account that his Crown is Cst upon his head, 
when you exercife your faith upon Jefus Chrift that Chrift 
might prefent your prayers with his Interceffion to the Ra- 
ther, then you fee the Crown upon Jefus Chrifts head; 
but when you think to be heard your feives, and do not 
exercife your faith upon Chrift, y6u do fasic werej take 
off the Crown from the head of Jefus Chrift. And that's 
very cbfervable,the difference between this Altar that was 
here enjoy n'd to be made by Alofts, and fo was afterwards 
made, and the Altar that we reade of ihould be in the 
times of the Gofpel. 
i* Firft, Chriit he is our Altar in the Gofpel, fo it is in 

^ e Kij 4 Heb. 13. 10. We have an Altar thatthofe have no right to eat 
of itytbat ferve at the Tabernacle $ thatis,fuch men as (hall 
pertinacioufiy ftiil ftick to the Ceremonies of the Law, 
they have no right to partake of Jefus Chrift. 
2 And then further, you fhall find that in the Gofpel there 

isaprophefieof the Altar that the Church (hall have, in 
Ezel^qi. 22. The Aitar that was in the Law, the text 
faith, it was to be a cubit long, and a cubit broad; but 
that which muft be in the time of the Gofpei,muft be three 
cubits high, and two cubits long : and this notes thus 
much, Trut there fhai be a larger extent of the fervice of 
God in the time of the Goipel, than in the time of the Law; 
M*/.i # ii that place in Alalachh doth much open this, 1. 11. F&r 
pom the ri}'?ig of the Sun even unto the going down of the fame ^ 
my Name Jbab be great among t be Gentiles^ and in every place 
ImtnfefjaU be offered unto my Name, and a pure offering : for 


Ver. 1 1* the Frqphefe of H o s e a. 73 

my Namefiall be great among the Heathen^ faith the Lord of 

Another thing obfervable is, It watfet before the Vail by ^ 
the Arkofthe lefiimony ^before the Mercy- jest, h was to ftand 
in the holy of holieft, but juft before the Vail,right againft 
the Mercy-feat; and by this you muft be helped to under- 
ftand that Scripture \nHcb. 9. 4. which (as fome under- H^.9.4, 
ftand it) fcems to have fome variety from this, it is faid Calvin 
that the hoiieft of all had the golden Cenfer, by which 
they underftand the golden Altar, in which the Cenfer 
was ; but we fhall find that the golden Altar did not ftand 
in the holy of holieft, for we reade in Exod. 30. 6. And 
thou (halt put it before the Vail tbatirby the Arh^ of the Teftimo- 
»y, before the Mercy- feat ; that is, over the Teftimony. And 
therefore Interpreters reconcile it thus : it is not faid here 
that the golden Cenfer or Altar (ifwefo take it) was in 
it, but it had it, that is, it was for the ufe of the holy of 
holieft, and it ftood juft before the holy of holieft, and SeeBtiC 
juftagainft the Mercy-feat, To that the high Prieft when he m M*m 
was to enter into the holy of hoiieft he was to take a Cen- 
fer and Incenfe from this Altar, and fo go into the hoiieft 

But this is the Note, in that the Altar of Incenfe ftands 
juft againft the Mercy-feat, and yet there is a Vail between 
the Mercy feat and it. So when we are to offer up our 
Incenfe upon the Merits of Chrift and his Interceflion, 
though we cannot by the eye of our bodies fee the IVfercy- 
feat, yet we muft aft our faith upon the Mercy-feat 5 and 
then that's obfervable. that the Incenfe muft be burnt up- 
on this Akar at that very time when the L^mps were to be 
trim'd and lighted, fo you (hall obfcrve k in E*W. 30. 7. 
and that was to note thus much to us: That we are to 
]oyn the Word with our Prayers, and not to come igno- 
rantlytoGod, but labor to enlighten our fouls with the 
Lamp of his Word, when we come to offer up our Incenfe 
to God. - 

N Further, 

74 An Expfition of Chap. 8. 

Further, There is a command that no ftrange Incenfe 
fhall be offered upon it. This is to teach us thus much : 
That we muft take heed of bringing any thing to God to 
offer him in Prayer, but what comes from the Spirit of 
God, only Gods own Incenfe; Take heed (I fay) of brin- 
ging unfan&ified parts, or any thing but that which is 
from the Spirit of God. 

LafUy, Once a year an atonement was made upon the 
horns of the Altar, with the blood of the Sin-offering; 
though the Sin offering was not offered upon it, yet once 
a year an atonement was made upon it with the blood of 
the Sin-offering. This is to note thus much : Tbattvenby 
our Incenfe we defile the Altar what in m lies. And thus I 
have a little digreft, and yetitisfhli for opening of Scrip- 
ture to you, to (hew unto you the meaning of Gods Al- 
wt b t ^ Ut W ^ would God have no other Altars^ hut accounted it fo 
en/ Altar, bainous a crime to mak^ any other Altars but thofe ? 
Reaf. i ' TheReafonsare thefe. 

i.Tbe'AL Firft, Becaufe thefe Altars did typtfie thefe two things 
tartjpified The Altarof burnt-offerings did typifie this : That Chrift 
Chrijlson- wai f0 y e t y on iy sacrifice ; there fhould be no other facrifice 
yjMtJice. tQ p ac jg e q oc j s wrat h bm only Jefus Chriit,who was both 
the Sacrifice indeed, and the Altar its felf, for his human 
Nature was offered to God upon the Merits, as it were up- 
on the worthinefs of his divine Nature : Heb. 9. 14. How 
much more fhall the blood of Jefw Chrift who through the eternal 
Spirit offered Himfelf without fprt to God &c. This Altar did 
%nifie the offering of Jefus Chrift. As if God fhould fay, 
Know that what endeavors you do or can ufe to fatisfy my 
Jufticc,and my wrath it is to no purpofe, there's nothing 
but only my Son and that offering that fhall fatisfie my 
wrath : and now for them to make more Altars, it was to 
deny that great point of Pveligion that there was only the 
% mIT SacHfice of chrift to fatisfie God, 

%Vb]°hin> Secondly, This fignified* lb at in Chrift only ourjervices 

which- 1 

Ver. ii. the Prophejie of Uo sea. 75 

which are ourftiritual facrifices are accepted of God 5 there muft 
be no Altar,but this tor the iacrifice, and the other for In- 
cenfe; God would have this Do&rine kept pure from 
that time and fo evexaker, that none of our fpiritual fa- 
crifices can be accepted any other way but only as they 
have reference to Jeius Ghrift that Altar that the Lord 
hath appointed. 

And then another reafon why the Lord would have on- R e af # ^; 
ly thi> Altar for Sacrifice, and the other forIncenfe 3 and 
that all the people mould come to thefe Altarg,it was j'lhat Vinculum 
it might be the bond of the Church; becaufe the people of the f?^*? 
Jews were a National Church, therefore there was to be a GCt J 1 ** 
National Worfhip, for that all the Nation was to joyn net 
only in the fame hkenefs of Woimip,but in the vtry fame 
individual Worfiiip; and this was the bond of their Na- No-jfafw. 
tional Church. Now for my part, I know none living r * l Chuicb 
that holds a National Church in thefe dales inthisfenfe, mfVt 
that is to be of Divine Jnititution, and joyned in one, by 
Gods commanding any National YVorfhip for them, yet infirm 
Where there are in Nations a great many of the Saints of fi n f e ; 
God, that they may be called a National Church we de- 
fpute notag/mft that; but people when they talk of a 
National Church, do not conceive the meaning of it; 
Certainly this was afpecial end why God would have* 
them come to thhone Alrar, it was to be the bond of the 
National Church, that they fhould havefuch a worfhip 
wherein they, were all of them to Joyn in one, and this it 
was that made them a National Church : It is not enough 
to have the fame kind of worfhip 5 as now/ we al pray, and 
reade the Word in all Congregations, we have all the 
fame Sacraments, bur they muft joyn in one individual 
worfhip. If the Nation of the Jews had worshiped the 
fame God after the fame manner, in divers Temples, and 
upon divers Altars, this had not been a National bond to 
them ; butJ>y coming up to the fame Temple, and offe- 
ring upon the fame Altars, and when the Sacrifice And In- 

N 2 cenfe 

76 AttExpofition of Chap. 8. 

eenfe was offered for them all-, they were joynedin the 
veryaft, all of them in that one thing, this was the thing 
that did unite them into a Church-union in another man- 
ner than any Church-union can be in this world, til we 
have fuch a kind of Tnftitution as they had. We have no 
Infiuutionfor worfhipbut where people may perfonally 
Joyn together : but for thousands of Congregations to be 
bound by Inftituttonto joyn in the very fame bond of 
worfhip, in the very fameindividual a£r, fuch an union 
we have not in thefedaies, and without the understanding 
of this aright, weundeiftand not the fcope why they had 
but one Altar for burnt offerings, and one Altar for In- 
i '* But now it may be faid, lhat it doth not feemto he fuch & 

fin to ereU Altars^ for that's the fin charged upon Ephraim, That 
they did ereU manyvther Altars; for the Scripture $eafy of ma- 
ny Altars that mre Gods Altars I King, 19. you kpow it it 
J ^i' l 9 x ] n complaint <?/Elias thai they hadcaft down Gods Altars^Thef 
have caft down thine Altar*; now this was Jpoken after thz 
time of the Law when there was but only two Altars appointed by 
God) and the Prophet did not mean them^ the Altar for burnt offe* 
rings and Incenfe. 
JVnfw, t. Therefore the Anfwers that Divines give to this is; That 
ofotbers.' t hisisfpoken of thofe Altars that the Patriarks and others 
had built for the honor of God to facrifice upon, before 
the time that the Law was given by Mofes, for that one on* 
ly Altar of facrifice, (and here he complains they had caft 
down thofe Altars) fork was Lawful before thecommasd 
was given to build divers Altars^ but after the command 
was given, it was not. 

Yea, but ftill the Objection will be, Hvwcoulditbeafin' 
to caft down tbofe Altars when they were of no further Religiour 
ufe? for after she Command of God for that one Altar , thentbs 
other were to be demolifhed% Was it not commended in the godly 
Kings that they caft down high < Placer, and cM down Proves F 
though fame of tbem formerly wen for tbeftnt Worfi^ipvofG^yet - 


Ver.i I. the Trophefe o/Hosea. 77 

after God bad appointed a peculiar place for His Worfoipandthofe 
other places were abitfed to fuperjlitiun^ then they were to be cafl 
down 5 and fo there's no queflion to be made but all other Altars 
that were built for Religions ufis were to be caft down> after 
Gods own Altars were made, 

The Anfwer to it therefore is this ; That the evil that z.TheAu- 
Elijab complains of, it was the prophanefs of the people, thors Anf. 
their cafting off all fear and reverence of God; becaufe 
they did not caft down thofe Altars out of love to God, 
and his Worfhip, upon this Principle, that they would 
not fofTer any thing that might badangerous to fuperftici- 
on, that was not the Principle whereby they were a&ed 
in calling them down, but they caft them down as led 
thereunto by malice and rage. againft Religion, and to fa-- 
tisfie their lufts; and thus if men oppofe that which is 
indeed fuperftkious, yet if it be not out of a true love to 
God and his Honor, if it be not out of a defire to fee up .A good ail 
and to maintain the true Wormipof God, bmin a bitter- ,wi l e/ {?'- 
nefs and rage, meerlj outof felf-endsto pleafe themfelves ^llmths 
in a way of revenge, or through any diftemper, though doer. 
(Ifay)thething be evil that thefe men do oppofe, yet 
God will not own it as any fervice to him, it is a fin in 
them tocaft down that which (hould be caft down, if they 
do not caft it down out of a right and gracious Principle ; 
Then what evil is it for men in bitternefs of fpirit to oppofe 
that which is in its felf good, if God account it (into op- 
pofe that which which fhou|fl be oppofed, if it be through 
bitternefs of fpirit, and not through gracious Principles.- 

they have made many Altars; 

Whatfoeverismadebymanina Religious Worfliip it ObC 

is rejected ofGod, there mull be nothing of man* making M*»* 

in Divine Worftiip; the very fpirit; and life of the fecond inven \ 

Commandement it confifts in this, Tboxjhalt not mike t thy [T:^? 
ffi**J &wcz Image; Thats one inftance in the marter $f 


The 2d 

78 An Expojitiou of Chap. 8. 

Worfhip, but by that we are to underftand any thing in 
Divine Worfnip, wernuftnot make to ourfelves; Ofay) 
there lies the very life, and the very fpirit of the fecond 
Commandementthe matyig to our felves ; if God will ap- 
point Ceremonies fignificant to put us in mind of Heaven- 
m -ly things, andftirupour hearts on^high, we are to ufe 
dement, them with reverence and refpeft 5 but if we will prefume to 
do things as God hath done 5 that's the ground of all fu- 
perllitious Ceremonies, becaufe they find God makes 
fome 3 they think that they may prefume to make others 
to imitate God; now it is a fin againft the fecond Com- 
mandement for us to prefume to makeany thing in mat- 
ten of Divine Worfhip. 

Further-, They have made many, 

Obf. 1. There's no flop ( that's the Note) in fuperfihious Worfhip 

if men have the rule they know not where to Pay : hence is 

the multiplying of things thus among the Papills,five hun- 

Auft. E. dred Altars in fome one Temple. And Au$in in his 19th 

PP* 1 9- Epiitle complains of the multitude of Ceremonies that 

adJanua- wcrc j n t he Church in his time. What complaints would 

inEcclefia ne nave now • All things in the Church were full of pre- 

prefumpti- fumptions, they did multiply one thing after another; 

ombmple- and indeed let but the right way once be left and there's 

m * no limits. Oh let us take heed how we multiply in Gods 

Worftiip; there's much conrroverfie between the Papifts 

and us,abdut multiplying in t!he Worfhip of God. 

We would !nve but one Mediator, they would 
fylvtween have many ; W 7 e would have but one rule of Faith, but 
w and the they will give power to Pope, and Church to make Ar- 
Paptfts a- tides of faith ; we would have but one object of Worfhip, 
bout mul- rhey would have many; We would have but one Sacri- 
tipljwg. f^ ce ^ cne y W ould have many Oblations for the quick and 
dead; we would have but one Satisfaction, they would 
have many 5 we would have but one Merit, they would 


Ver. ii. the Trofhefie o/Hosea. 79 

have many : And thus by multiplying, the unity of the 
Church is divided : but we muft keep to the unity that we 
find in the Scriptures. 

And then further, ' Ibey have made many Altars* 

In the opening what a fin it was to make any other Al- 
tar but that God hath appointed, I (hewed out ofjofrua, l°fi-2&* 
how their Progenitors was fo provoked when there was 1I% 
made another Altar, theyflid rife againfl: them and made 
account to deftroy them every one, becaufe of making any 
other Altar befides Gods j but now they make many Al- 
tars. Their Fathers were careful to keep themfelves to 
one Altar, but their fucceflbrs *they make many. 

Hence note that, We are ready to imitate our forefathers in Ohietv 
that which i* evil, but not in that which u good. Their fore- 
fathers were greac enemies and were mightily incenfed a- 
gainft adding but one Altar to Gods Altars, but they will 
not imitate their forefathers in this good thing, in (tan- 
ding for that one true Worfhip of God; ordinarily when 
any thing is evil there we will imitate our forefathers, but 
we leave them in that which is good. 

If you would ask the reafon why it came to pafs that 
their Progenitors were fo zealous for Gods own Akar,and 
yet now their children after them make many Alcarg 3 the 
reafon may be this, which will afford a Note of very great 
ufe unto us, When their Progenitors came firft into the 
Land af C^naan^ and Jofhui aflbon as they came in he did 
according to the Commandement of God by Mofa* fetup 
an Altar, and they feeing upon their firft coming into the 
Land the goodnefs of God towards them, they were much 
taken with this ; but now after they had enjoyed the Land 
a while, after they begun to be fetled, to be warm in their 
nefts, andtoprofperintheLand, then they ventured up- 
on this way oi corrup ing of Gods Worfhip, and multi- 
plying Alcars; and when they had once ventured,-and" 


8o An Expojithn of Chap. 8. 

cfcaped unpunimed, then they thought they werefure .: 
and Co by degrees they come to this excefs in fuperuitious 

Qbler. *F ne Note is this, #e mufi take heed to make any difiance of 

time fi am the Commandement given 3 or the Ihreatning denounced 
to mak$ us to fear the breach of the Commandemmt left: They 
were afraid of the breach of the Commandement foon after 
it was given ; but when there was a difiance of time from 
the Ccmmandementt, and when they were fetled in a way 
of profperity, then they ventured : fo that (I fayj from 
hence our Note is, That we rauft take heed that the di- 
ftance of time, or our fetling in a profperous condition 
doth not make us to fear the commandement lefs than we 
did fear it at firil when we were not in fuch a fetled way. 
And for this you have a mod excellent Scripture in Dent. 

2?"*'^ 4- 2 5- faith tne tcxt tnerc 3 When tboufiah beget xhildnn^and 
childr ens children, and fo alt have remained long in the Land 9 
and fioall corrupt yiurfehes, and mahg a graven image, or the 
likentfofany thing, andfhall do evil in the fight of the Lord thy 
Cod to provoke him to anger. When thou (halt beget chil- 
dren, and childrens children 3 and (halt remain longinthe 
Land, then thou (halt make graven images : There was 
not fo much fear that when they came firfi into the Land, 
that they mould make graven images when they firfi were 
delivered out of their bondage, and God had made known 
his glorious Word unto them, their hearts were a little 
warm, but after they had lived long in the Land, then 
they began to forget God and make graven images. Juft 
fo it is wirh us for all the world, when we are se^/j come 
out of offlictiom, then our hearts are kept a little warm, 

Applicat. an d t hen we would ferve God according to his own way ; 
but after we have continued longin the Land, and been a 
while in a profperous condition and pretty well neflel'd, 
and nnd all things pretty well about us, Oh! then we be- 
giHJto be cool and ror get the Lord in his way. It hath 
been alwaiesfo, audit is fo, not only in particular perfom 


Ver.n. the Prophefe of H o s E A. 8i 

and Nations, but Churches too, ordinarily when people 
are delivered from fupcrftitious vanities and come to wor- 
(hip God in hi> own way, at fkftwhen they come to en- 
joy the Ordinances of God in the purity of them. Oh ! 
how glad are they, and they blefs Cod, and their hearts 
are warmed and enlarged, and their hearts do clofeone 
with another, and what iweet union is there together at 
firftl but after they have lived a while in the Land, after 
they have lived a while in the way of God and enjoyed 
him a little, they begin to grow more cool, and dead, and 
begin to fall to wrangling and conrending, and fo all 
that fpiritualnefs and thai heavenly heat that they had 
before it vanifhes and comes to nothing : I befeech you re- 
member this text, Veut.4, 25. Take heed after you have Deui.4. 
abode a while in fuch a condition; you thought when 25. to be 
you came firft into it you would never forgec God, Oh ytfWfW - 
youblefTedGod, and rejoyced in Gods Worfiiip; well, br ** % 
your hearts are taken at firft, but look to your felves, for 
after you have continued any long time it may prove to 
be otherwife with you. 

Again further, Epkraim hath made many Altars : hath 
multiplied Altar? , fo Hierom. So the Seventy hath gone on Muhipli- 
in way of multiplication. They had fome Altars at firtf, cavtt - 
and their foreTiathers made fome, and they afterwards Hieroin - 
made more, and fo nil every generation did multiply their **&Qw 
Altars. 70. 

From thence the Note is this : lhat Idolatry and Falfe- Obferv; 
rporfiip doth hut only continue injuccejfion^ btttiq every age there 
will be an addition. Oh my Brethren ! let the True Wor- 
fhip of God then, not only c ntinue, but multiply. Ido- 
laters they will make this no argument, Why mould we 
be wifer than our fore-fathers ? No, they will go beyond 
their fore-father* in way of falfe Worfhip, ArTd yet, how 
many among us wil be pleading againtt Reformation with 
this argument. Why mould not we content our felves with 
What our fore-fathers did > our fore- fathers knew not of 

O fuch 

82 AnExpofitionof Chap.8. 

fuch new waies of Worfhip as you tell us of. But now 

ray Brethren, if our fore-fathers reformed a little, let us 

blefs God for what they did, but let us add more., to raife 

up the Wor(hip of God yet higher and higher, as in TfsL 

1^71.14. 71 • 14. But I will hope continually 5 and ml yet praife tbie more 

andmore. The words may be read thus : Iwill aduntothy. 

iUnJiratid. praife fi Lord : Thou haft had praife, indeed formerly thou 

hadft praife from others 5 Oh! but I will do fomething 

to add to thy praife, I will praife thee more and more : fo 

every generation (huuld ftrive to praife God more & more, 

to add to Gods praife, to rind out more of Gods Truths, 

to add to the purity of Gods Worfhip, and tocaft out fu- 

perftition more than our fore-fathers have done: it was 

an argument of a great deal of praife in our fore-fathers 

to do what they did, and (I fay) we are to blefs God for 

fcBedofus '"cm, that the Lord put fach a fpirit into them, but know 

tlanofour tnat tnat which was accepted of from our fore-fathers,wil 

Ancejlers. not be accepted of from us, God expects that we mould 

add to the praife of God. Men defires to ad m©re and more 

Asinom- to the States of their Progenitors, and fo your Children 

ftata?" thc y wil * add a lict * c to thecftate8tnat y° uIeave theni; 
and fo men account it their ambition to raife their fami- 
ng Am* lies. My Brethren, we mould have an holy Ambition by 
turn, practice of Religion more and more in every age, as Jehu 
faidin 2 King. 10. 18. Ahab ferved BaaJ a little, but Jehu 
(ball firvtbim much : So others ; as he faid of falfe wor- 
ftip, though in a fained way; we mould fay of the true 
Worfhip of God, we have ferved the Lord a little, but we 
wiiyerve him more; we have more mercies than they had, 
more light than they had, if they ferved God a little, we 
Will ferve him more. 

And then j Epbraim bath made many Altars to 

God flill remembers the firft and the chief Aftor* in fin 


Ver.n the Pnpbejkif Ho sea. 8? 

[Epkj/wJ he fpeaks to the ten Tribes, and yet only names 
£pbrjim 3 bec&ufethe Governors wtr*ofthdt Tribe. Ihe obf»i» 
chief in a family, by whom the \f hoi family is corrupud, 
and the chief in a Town or Country, Uod hath an eye 
upon them, and though others efcape they (hall not, E- 
pbraim hath multiplied Altars to fin; they intended not to 
fin, it was not their intention when they made Altars 
that tueyueight fin, they thought they plcafed God, but 
God accounts it fin, and a provocation to him : 

And from thence the Note is only this - 9 Ihat wbatfiever 
names we may give to things, yet (it maybe) God will give owtr Obf.-** 
names and titles to them 5 we may fay, that it is devotion, 
God will fay, it is fuperflition 5 we may fay, ic's good in- 
tention, but God may fay, it is.prcfumption j we may 
fay, it is prudence, and wifdom, but God may give it ano- 
ther name, and fay it is temponfing, 'tis time-ferving,God 
doth aft tcgive other names to things than we do 5 in the 
Scripture they call their Images their, delegable things: W'^'Q* 
God calls them dctefUblz things. No q ueftion if you woald-f 2 ^* 
ask them why they built Altars they would fay, to the ho* 
nor of God j but faith God, Ton built Altars to fin* 

And then a Altars fosll be ttntobim to fin. 

Shall he to him.'] That's thus ; Seeing they will have 
them, they (hall have them, they (hall have enough of 
hem, let them go on in their way, let them multiply 
their fin. 

When mens hearts are fet upon falfe waies ofmrjhip it's jufi ObCj.; 
mtb God to let them have their de fires to the fuU 3 They ihall 
have their way that they do contend for : they keep a 
greatdealofftirfor it, and have it they muft, they refufe 
to fee the light, they are prejudiced againft the way of 
Gods Worftiip, let them have what .they would have 5 
laith God, they (hall have Governors to eftablifli what n . 
they would have by their Authority, and they (hall have ^% 

O 2 cheir ~ ? 

8 4 

An Expofition of 

Chap. 8. 

ZTeacbers their Teachers that (hall defend by fubti! Argument* thofe 
things to be lawful, they multiply Altars to fin and they 
(hall be to fia, even to harden them; and fo the Seventy 
feem to take the meaning of thefe words by their tranfia- 
tion of them ; whereas you have it. They Jbsfl be to fn 3 
their Altars (hall be tohve 3 their hearts are fet upon them 
and they will have them, and love them, and they (hall be 
hardened in them : and this is the heavy judgment of 
God to give unto men their hearts defires in what is evil; 
andaiit ftiall be to them for fin, fo it {hall be to them for 
their mifery for the fruit of fin, for fo fin is taken very 
frequently in Scripture for the fruit of fin, they will have 
them to fin, and they (hall find the fruit of fin by what 
they are To eagerly fet upon them. And thus much for the 
eleventh verfe. It follows. 

etvnS 5y 


for fin i.e 
tnmt for 

Ve R. 12. 

I have written to him the great things of my Law s httf thy 
werecounted as aftrangt thing. 

THIS Verfe in the reading of it appear a greatnefs in 
the very found of it, and there is as much in it as the 
This Verfe found doth import, and therefore though we pafs over 
tjpeciallj other things more briefly, yet becaufe there is very much 
tobeconfi. f Gods mind in this, and we (hould wrong the Scripture 
r ♦ if we (hould pafs over this too flighcly. 

Xhave written to him the great things of my Law, 

This is made an aggravation of their fin, they multiply 
Altars to fin, and yet faith God, 2 have written tothem the 
great things of my Law : they find no fuch things in my Law 
written to them, this was againft the very written Word 
ofGod, and what that written Word of God agamft thofe 
many Altars wis, that you hadths laft day, but in that 
fe>m this connexion that thefe are made fin* becaufe they 

iv ere 


Ver. 12. the rropheJleofH o SEA. 8 5 

were againft the written Word of God : from thence the 

TbAtwbatfiever is urged tow, or pra&ifed by us in matters Obf, 
of Iforfrip 3 it muft have Warrant out of the written Word of God. 
It was tin, Why f becaufe I have written to them (faith 
he) the great things of my law, and they counted it a 
firong thing; though that which they did had a great 
deal of Teeming devotion in it, yet h was otherwife than 
that they found written in my Law. 

This Queftion (hould be put to any that tender to us any ¥*• 
way of Worfhip, or Do&rine of Religion*inder any fpe- 
ciou.fhew whatsoever; Where is it written? %o the Lav>> 
mdtotbil^imonu, ( Ifaiab. 8, 20.) If tbey fte^not ac- 
cording to this Word) it is, becaufe tbey have no light in them ; 
Oh they Teem to be very judicious and wiTe, but if they 
fpeak not according to this Wor£ they have no light in 
them, not only to the Law and Testimonies, but to the 
written Law and Teftimonies, this muft be the Standard 
■at which allDo&rinesand waiesof Worfhip muft be tried; 
Many may put fair colours upon their waies, that v. is tor 
Common Peace, and a great deal of good may be done by 
it,andthe like; Butis it written? D/d I ever comnugd i. Policy. 
it faith God > Policy may Tay it's fie, RcaTon may TayfB * £ 
comely, and Experience may Tav it's uTeful, But doth the *. e 
written.Lawfayitmouldbe? Nay, it's not enough to Tay, hmm+Q} 
That we cannot Tay it h forbidden. But where is it writ- mdycH 
ten? In matters of Worfhip this is a cerrain rule. Saith 4^%o« 
TertuUim about the Crowning of the Soldier with Baies; and tbe 
ifitbeTaid, It is lawful, becauTe the Scripmre doth not g£5^ 
forbid it; it may equally be retorted, It is therefore not t y Tt 
lawful, becauTe the Scripture doth not command it. No 
matter what the thkig be Cfaithl?^^ in i^acters ofPve- Luther 
iigion, but who it is rhat bids it, who it if that commands 
it, we mutUooktothat $ Never argue thus in any point 
of Religion Qi befeecb you consider, k is a point that bath 
&een,is,and may yet further prove to be of great uTe ton?) 


85 AnExpofition of Chap& 

never argue thus, Why, what hurt is therein it ? is it not 
very comely? I cannot think but it may do, a great deal 
of good, thefeargurnentsare weak arguments in matters 
ot Wor&ip : but to alt thefe Arguments we muft anfwer 3 
Is it written? As,Chriftanfwered the Devil and his temp- 
tations, it was enough to fay, it was written thus and 
thus: So if you can but bring a word written againft it, 
and if you can put them unto it to (hew what they would 
EW. 59. h^ ve y° utod °3 let them (hew it where it is written; in 
43.0c- Exod. 39. we find in that chaprer at lead ten times it is 
flamed. feid, they did according to what the Lord had comman- 
fQpinims ded Mofejj and in the concluiion of the chapter Mofet 
of the blefTed the people; the people are blefTed when in the mat- 
ncrotfom ters ot Woe Aip they keep unto what is commanded. 
not Ann- And again, As we mult not make what we think the 
ijuity the rule for wormip,fo neither the ^Opinions of Learned men, 
XttU of nor Cuftom,nor Antiquity, muff be the rale of our Wor- 
Wc'Oiij, fliip^ but what's written? I have vptittm to them the great 
wit'w wings o{my Law ) they muftkeepto that; whatfoever ufe 
VTwAMy wema y of the Opinions of Antients and the 
t Uobn7i5 like, yet if the Antients themfelves Were alive they would 
liceat falu a jj^ior the ufe that many make of their quotations ; Cyp'i- 
hcnortji- \ Jp n one of his Epiiiles faith. We muft not losk^ what this 
l&kdV* man *> c rikatmanthatwerebeforew ( he fpeaks of his prede- 
t ur ait- ceflors) what he did, or what he taught :, hut what he that was be' 
quid in eo- fore all, namely Chrift^who alone u the Way^ the Truth, and the 
rttmScrip- life. And io t Augufin hath another Speech to the fame ef- 
turepro- f t & fpeaking of fee Antients, of learned men, faving all 
bmatque due refoeft that is due to them j yet for us to think that 
talis too wc n '« '5 vot ca ft °"t, even rejeft from their writings fome 
fum in things, becaufe they were learned men, this muft not be 
Jcnptisaii- admitted., for (Yaith hej fuch a one l'lebe in refpeft of 
orumta- the writings of other men, and fuch a one would I have 
beft; volo tno fe inal u L derftand my writings to be to me, I will not 
kElorel think or the writings of any other men before, that there 
mvowm. ftocld be nothing caiiout nor mended, neither would I 
Augufti liavs 

Ver.i 2 the Prophefie ofU o s E A. 87 

have any body think To of my writings. And Co Amhrofe, Ambrofc 

Where the Scripture is filenc we fnuft not fpeak. Thus wc 

fee that thofe men for the maintaining of that which is 

evil they will make ufeof Quotations.and Antiquities, yec 

we fee the Antients did abhor this-, Chrift and his Apoftles 

they quoted none of the Learned men before them, but Mo- 

fes and the Prophets. 

But you will fay, 7bqtigh we mufl net take that which other objeft. 
mm write to be the Rule, jet that which other men write may 
help tff to underhand the Scripture. 

Now I remember Luther hath fuch a Speech, That Anfw, 
Scripture fliould rather help us to underftand mens wri- Luther. 
tings, than mens writings to underhand the Scripture; 
Many men they will make mens writings to be as a' judg, 
and to be the rule of underftanding Scriptures^ not the 
Judg of Truth, but the rule of undemanding Scripture, 
whereas (Taith he) the Scripture fhould rather be the rule 
of underftanding them. 

And fo Hilary, (faith he) for thefenfe of Scripture and 
underftanding them, Ke is the beft Interpreter, that ra- 
ther takes thefenfe from out of Scripture, and by compa- 
ring one Scripture with another,than bring any new fenfe ; 
therefore the underftanding of Scripture is more by Scrip- 
ture than by the Writings of any man living. And yet ftill 
no queftion we may make ufe of the gifts of God in others, 
but fo as to keep us clofe to the written Word for the Rule, 
yea, and for th« meaning of the Rule ; they may help us 
to fee whether the Scripture will juftifie this truth, or this 
fenfe, for there lies the miftake ; Moft people in the world 
will think this indeed. That whatfoever any man writes, 
if it be contrary to the Word, we may not receive it, but jfoScrfc 
wemuftunderftandtheWordinwhat fenfe they take it; tureUotb 
now we muft not go fo far- For the Scripture wriccen, is JthtrRule, 
not only that we might know what the Rule is, but it is 2 the ex ' 
written, that we might underftand the meaning of the f f or i° 
Rule, and we maft fetch out the meaning of Scriptures by SJi/ 

Scripture 5 mRgU. 

83 An Expqfition of Chap. 8. 

Scripture : Now fo far as the Writings of men wil help us 
to fetch out the meaning of Scripture by Scripture, fo far 
we may makeufeofthera^ but we cannot fay, this is the 
meaning becaufe it is the judgment of fuch and fuch Lear- 
Hotvmens ned men 5 but fuch and fuch Learned men will give you 
pritmgs ReafonJjand compare one Scripture with another, to (hew 
majhlpui why ic is the meaning of it, and they will (hew you the 
tonnderi Hiftory of the iime,and lhew you how to compare old and 
JtattdScrt- new Yt&ataent one with another; and this is the ufe of 
' Writers for undemanding the Scriptures. Then you wil 

fay. Why do we make ufe of Writers fo much ? Why thus, they 
(hew how one Scripture locks towards another, and to 
compare one Scripture with another, and (hew the cohe- 
rence of things. 

The fenfe of things is to be refolved in the Scripture its 
felf, and therefore we muft keep our felves very clofe to 
what is written. 

Written : It was not fo at firft, it was delivered but from 
The writ- nan d to hand, but afterwards when the Church began to 
tenWbrd n^jjfjpfy^ then the Word was written. And this is a 
J//S!*' mi g^ c y bleffing of God, that we may have the mind of 
God written,fo as we may look into it,and fearch to know 
the mind of God, by reading it over and over again, and 
taking it into our hands, when we are lying upon our 
beds, if we light a Candle in the night, we may be reading 
and looking into the mind of God 5 If we (hould only 
hearoffuch a Book thar were in the world, thatwerein 
C&in* in the uttcrmoft parts of the habitable world, ifwe 
(hould hear that there were fuch a Cook, that God had 
Written", or that Cod had uled men tonvrite by an infpira- 
tioft of Hii cwn Spirit, a Book that was certainly indited 
by thr holy Oh oft every word of it, wherein the Lord had 
rwaled thegr.atCour.fels of his Will concerning Mans 
eternal eftate,ifw«thou1d hear that there came fuch aBook 
down even trom Hea ven. and this wai in the uttermoft parts 
of the eatth. Oh ! what a longing defire (hould we have to 


Ver. 1 2. the Trophcfte of H o s E A. 89 

fee that Book > What man or woman but would give their 
whol eftate to have a week, or a fortnights time to fee and 
reade in fuch a Book as that is -, if one could, he would be 
willing to travel to the end of the world to have theufeof 
fuch a Book as that is. No man need fay, Shall I go to the 
uttermoft parts of the earth? for it is in your hands, it is 
in your noufes, there is the Book wherein the great God 
hath written his mind, hath written all things unto yoa 
which concerns you Eternal Salvation, hath written there 
whatsoever he would have you to know and beleeve to E- 
ternai Life j this it is that you have in your hands : how- 
ever we prize it now, heretofore it hath been prized at an 
high rate $ How many of the Martyrs would venture their 
lives to keep but a few Leaves of Scripture in their houfes 1 
But how vile is it then for us to neglect the reading of this 
written Word ? I have read of one Iheodorus a Phyfitian TReodo* 
at Constantinople* that he fent to Gregory the great, a great ' es . a p ¥t 
fum of mone/ for the redeeming of Captives, and Gregory J Uian * 
he commends his Liberality ; but though he was fo liberal 
and bountiful co redeem Captives , yet he writ back a- 
gain to him in way of reprehending him for not reading 
Scripture, and ufes this expreflion to him, Ihe Emperor of 
HeivcTi^ the Lord of the Angels and Men 3 hatbfent toyou 3 that 
which concerns your life, and will you negle& ts read* them with 
a fervent , with a zealous ftirit ? He would not but blame 
him even at that time when he fent fuch gifts to him, it 
did grieve him to think thac fuch a one fo bountiful to the 
poor (houjd fo negleft the reading of Scripture. Many 
men and women that have excellent pirts and yet for all 
that they find but little favor in the Scripture. There's 
no books that are written that fhould take us off from this 
written Word; although we havecaufe to blefs God a- 
bundantly for what is written, for thofe excellent helps 
which we have written, yet we muft take heed that there be 
no wiitten book in the world take us off from this writren 
Word of God. I^;rthereforehathfuchafpeech, letien £ ut hcr 

P bate 

co AnExpofition of Chap. 8. 

hate mine own Be$l{S, and I often times even wife that they wert 
burnt, that they might peri /&,Why ? becauje I fear left tbej feould 
be any way of kinder ance to mentor withdraw them pom reading 
the Scriptures •' and fo he fals a comending the Scriptures : 
his the only fountain of all wifdom; and further faith he, I 
am even terrified, I tremble at the example of the former +ge, upon 
this, Becaufe (faich he) many Divines fyentfo much time in rea~ 
ding of Ariftotle and Averres and other Writers and fient f$ 
little time in reading Scripture. And the truth is it was that 
which brought fo much ignorance into the world in the 
Scbothnen. "time of the School-men which was a time of great learning 
and yet the time of the greateft ignorance in the MyrTeries, 
of gbdlines, becaufe they minded Scripture very lhtle,but 
only turn'd things into Qucft ions, and Difputes that ten- 
ded not according to Scripture ; though we may make ufe 
of the labors and gifts of other men, yet look we efpecial- 
ly to the written Word, and let not other w/itings take us 
off from them, hence we fay> the Scripture in way of excel- 
lency we rau(l keep our felves to the written Word, and 
therefore take heed of being led afide by any traditions of 
men ; that's a mod deteflable derrogation from the written 
Word : but we find In the Cwnfel of Trent, fpeaking of the 
Scriptures, faith one of the Cannons of the Counfel of Trent, 
Syn&shHpa- We (faith he) doreceivt Scripture, and reverence Scripture, but 
npewn (faih he) moreover we receive and reverence traditions with the 
nverentia f ame A ff^ion of piety and reverence as we d& the Scripture. Thofe 
ticiPti ac are the very words that all Papifts are bound to hold , and 
reveratur, for them to deny any counfel there were deaih unto them ; 
Condi. It argues men to be in the dark, to mind Traditions f o : 
Trid.feff. Asthejews, that's the reafon that they vanifhfo in their 
prim CC thoughts, and underftand the Scripture fo little, becaufe 
they mind traditions as much as Scripture, and more; 
for fo they fay, that divide a mans life into three part? cne 
partmnft be fpent in reading Scripture, and two parts 
snore in the two feveral parts of their Talmend, which 


Vcr. 1 2. the Frop&ejte of H o s E A. 91 

is their traditions 5 and forae of them fay that this is one 
tradition among them, that Mofes did ftudy the Scripture 
in theday time, and thofe Talmoduieal traditions that 
they have they were ftudied in the night $ and indeed it is 
night- work, and it is a lign that the world is fo much in 
darknefs becaufe they look fo much at Traditions; the 
written Word of God which we muft look at more than if 
one came from the dead, or if an Angel from Heaven came 
and preached to us : 

But you will fay, Ibat ret muft not loo\jo it mere them if Queft* 
Godftould reveal any thing to w, fappofe it were a voice of God 
fom Heaven, 

We have warrant to have regard to the written Word ^°* w * 
of God more than the voice of God from Heaven, 2 Peter , 
1. 19. there it's fpoken of the voice that came down upon 
the transfiguration at the Mountain, but faith the Apoitle 2 Pet. 1. 
tfaere, We have a more fure tx>ordofFropbefie 3 more, moree- i^'^ u ' 
ven than that was 5 that is, it is more fure to us, and there % *f • . 
isnotfo eafie away to be deceived by refting upon the ^Ityov! 
written Word, as if we look for Revelations from God, mors furs 
we have a more fure word of Prophefie, therefore it is not ™ AH **h 
fo much after Revelations that we are to look (efpecialiy J^fft 
infuch times as thefe are) but to the written Word of 
God. There is a Generation ofmenrifing now, ifnotri- 
fen, that begin to have vile thoughts of the written Word 
of God j and think to understand the mind of God other- 
wife, they finding the written Word of God to keep their 
hearts too ciofe and lay too ftrong bonds upon theni^ but 
becaufe they would fain be loofethey would, feign and i- Tbedm- 
magin to themfehes other waies of Gods mind, but when gevofre- 
thcy are rotten, and it may be when their fouls are perifhed vektkni 
eternally in Hell, the written Word of God ftall tfand M^tU 
and be honorable in the eyes of his Saintj. Wor & 

P 2 I have 

9 2 

An Expofitim of 

Chap. 8, 

I have written. 

The Prophet doth not fay, he hath written; but he 
brings in God., faying I have written, And that firft upon 

Fir ft. To put the greater emphafis upon it, for it is 
more for God himfelf to come and fay, I have written ; as 
if a Father or Mafter fay to his Child or Servant, I com?- 
mandyoutodofuch a thing, k is more than if a Brother 
or fellow-Servant fhould fay, my Father hath bidden, or 
my Mafter hath bidden you to do fuch a thing. 

Secondly, Whofoeverwere the Pen-men of theWord, 
it is I that write it , Itakg it upon my felf. The Word is fo 
much his that God claims not only the truths that are in 
the Word, but the very ordering for the words ; and in 2 
Pet. i* ai. it isfaid of holy men, they fpake as they were 
moved by the holy Ghofi : they were carried on with a kind 
^ S! °f v i°l ence as tne word fignifies, and not only moved, but 
^ T -vtu' carriec ^ on w ^h a kind of violence to write what they did, 
both in their fpeaking and in their writing, I have written. 

Ahdlbave written to him the great things of my Law. 

From this manner of Phrafe, firft we are to note this, 
Obi, I. Ihat wefbouldlookjtpon the Scripture as concerning ourfelves* 

Here's a letter written to you, and you, and you, every, 
man and woman, therefore it is in the Angular number, 
every man & woman muft look upon the Scripture as writ- 
ten to him 3 or her particularly 5 God writes to thee,he hath 
written a letter to thee that thou ftiouldeft not commit A- 
dultry,norfwear, norfteal, and that thou ftiouldeft keep 
the Sabbath, and that thou ftiouldeft not lye, and that 
thou ftiouldeft reverence him, and love him, and fear him, 
and all fuch kind of rules that God from Heaven hath 

written to thee^ and it is a mervailpus help to obedience 

> — - •— - - anc j. 

Ver. 1 2. the Trophefie of H o s E A. 93 

and to awaken mens confciences when they apprehend 
them written to them. Pp/. 119. 105. Thy Word it. a Lamp 
untomy feet, and a light unto my paths. Itisnot a light that pfiliig^ 
I fee at a diftanc a great way off, but as a light that is held 105-. tfif* 
to my feet that I make ufefcf for the ordering of mine own fraud. 

Many there are that feem to rejoyce in the Word of ^ le « 
God as a light to reveal Truths unto them for matter of 
difcourfe, but they make it not as a light to their feet 3 
and a lanthcrn to their fops, as applying it to themfelves, 
and k follows, I have [worn and will perform it, lhat I will 
keep thy righteous judgments : I have look'd upon thy Word 
as a Lanthorn to my feet, as a thing meerly concerning 
me 5 and then I have fworn and I will perform, I haver 
fworn that I will keep thy righteous judgments. It's a 
mighty means to ftir up a mans fpirit, and quicken him 
up to obedience^ to look upon the Word as written to 
hlmfelf: As thus ^ when you come to hear out of Gods 
Word and God directs the M inifter f o that you apprehend 
itasfpoken to you, it will ftir and awaken you. Oh me 
thought this day every word the Minifter fpake it was to 
me. And fo every word in the Scripture that concerns 
thee, God writes to thee and conceive it fo and it will bs 
a mighty means to ftir thee up to obedience. As if a man 
be afleep a great noife will not waken him fo foon, as if 
you call him by his name, John, Thomas &c. So when the An apt' 
Word of God comes as to ourfelvesin particular it's a fimiie, 
mighty means to ftir the heart. 

Again 3 1 have written to bm; 

To thofe that were the People of God* though the £ xps f 
Word concerns all men., yet it is written to the Church 
in a more efpecial manner. As you find in the Revelations 
all the Epiftles were written to the Churches, and indeed 
all the i Word of God is in a more peculiar manner written 


94 A n Expojttion of Chap. 8. 

to the Church, there are fome things concerning all m an- 
kind, but that which God Aims at in a more efpecial 
manner it is to the Church, firft to the Church of the Jews, 
they had that great priviledg that the Orracles of God 
were committed to them in Rom. 3. 2. when the Apo- 
itle had taken them off fro© reftingin many of their out- 
ward priviledges, he brings an Objection : But then may 
fome fay, What advantage hath the Jew? He anfwers, 
much every way 5 chiefly, becaufe to them were committed the 
Oracles of God : in this thing they had much advantage of 
all people in the world, that to them were committed the 
Oracles of God , God gave Jacob his Law, it was the 
Inheritance of his people 5 it is written to them, to them 
is committed the Oracles of God : and this is a great ho- 
nor which God puts upon his Saints, God makes his 
Church to be the Keeper of his Records, the Court 'of 
Rolls as it were, the Church is as it were the Court of 
Rolls, and the great Records of Heaven, God commits to 
his Church, and therfore they mould look to it that it be 
kept faithfully, that there be no corrupting it, for then 
they do falfifie their truft, Shee hath the keeping of Scrip- 
ture but gives no Authority to Scripture; in John> 5. 47. 
faith Chrift there, Ifye beleeve net MqCqs writings ^ how can 
ye beleeve my tv&rds ? Mark, Chrift would have the Autho- 
rity of his words much to be ftrengthened by the writings 
that were before in Scripture, If ye beleevc not his wri- 
tings, how can ye beleeve my words? But now the Pa- 
pi ih will fay. If ye beleeve not our words, how can ye be- 
Jeeve their writings ? quite the other way, they will take 
upon them more than Chrift; Chrift faith, Itye beleeve not 
bis writings^ hew can ye beleeve my words ? Say they, If ye 
beleeve not-our words ^ how can ye beleeve their writings ? For 
they take the Authority of the writing of Scripture to de- 
pend upon their words; It is written to the Church, and 
committed to the Church, but the Authority comes not 

from the Chutch. k follows. 



the Prophefe of H o S E A, 


J have written the great things of my Law. 

By Law here we are to under(hnd the whol Word of God, 
andnotinwayofdiitin&ionof Lav and Goftel, but the 
whol Word of God, and fo the word fignifies, it comes 
from one iigmfying teaching 5 the Law is a Do&rine that is 
taught, and fo though fometimes it may be diftinguifhed 
from fome other parts of Scripture, yet now we are to un- 
derstand the whol mind of God in his Word-, when yoa 
readeln VfaU n 9- how David loved Gods Law, it is not 
thetenCommandements, but the mind of God revealed 
in his Word. 

Ibe great things of my Law] The Old Latin hath it the 
mxny Laws, and the words in the Hebrew feemsa little to 
favor, the multiplicity of my Laws, And then it fhould ar- 
gue thefe two things. 

' Firft, "lhat tbeWtrd is full a?jdperfi&; that we have rules 
for every thing that concerns the ordination of our lives 
to God in his Word, there's a multiplicity of Laws and 
Rules for all our waies. 

Secondly, Ihit there are manifold excellencies in Gods Law, 
as the manifold wifdom of God isinChrift, fothe mani- 
fold excellencies ofGod are kept up together in the Word 
ofGod. TheSeventytranflates the word, the Fulnefl, or 
Multitude, and according to that TertuUian hath anex- 
preflion, I adore the fitfaefioftbe Scripture-, Ob the multitude 
of excellent things there are there ! and the fitlnefl that there is 
there! I find divers Hi rn this word by irmiy words that 
have excellent fignirlcations in them, and indeed the He- 
brew word wii bear many expretfions of it. Some the Pre- 
cis thing, the Magnificent thing ; the Excelle?it thing; the 
Honor able things of my Law \ as in Alls,i* 11. they fpafce 
the wonderful things ofGod, it is more than the things 
the magnificent great things ofGod. Now the things of 
the Wprd they are glorious and honorable and very great, 


Late ,w bat 
\.the whe! 
word, of 



ed Leges. 



r J.1 - 




q6 An Expojltion of Chap. 8. 

they are to be look'd upon as great things, the things of 
Gods Word ; That's thefirrt. 

And then especially, ?be things that concern Gods TVorfaif 
are to he looked upon as grea; things, for fo it hath reference to 
them, but the expreifion aims at that which is more gene- 
ral, the great things of my Law , the honorable, magnifi- 
cent, and glorious things. Now the things of the Law 
are great things. 

Firft, Becaufe they are from the great God, and they 
have the (tamp of the Authority of the great God upon 
them, there is a dreadful Authority in every Truth,' in e- 
very thing that is written in Gods Law, (T fay) there is a 
dreadful Authority of the great God, that binds Kings 
and Princes in chains,that laies bonds upon the confcience 
that no created power can, yet this doth j when we come 
to hear the Word, we come either as to a Soveraign to re- 
ceive Laws from, or as to a Judg to receive the fentence of 
death, it hath the dreadful Authority of the great God in 
it, and therefore every thing that is in the Word rs to be 
look'd upon as a great thing; a piece of Parchment and 
fimile a jj tt j e Wax, and a kw Lines in it what are they ? but ha- 
ving the Authority of the great Seal of England, fuch a 
piece is to be look'd upon as a great thing : The things of 
Gods Law are great things, for they have great Authori- 
ty which goes along with them. 
2, And Secondly, e lhcy are great things becaufe of 'the lufl re of 

■the great God that pines in them. Take all the Creatures that 
ever God made in Heaven and Earth, and (I fay) there is 
notfo much glory of God in Sun, Moon, Stars, Sea, and 
Plants, ar.d a! thing? in the world, as there is in fome few 
fentencescf hojy Scripture, therfore they are great things: 
PC. * 8 t ^(^' 1 ^' 2 ' Um b J ft ma g n ' l fi e d *ky Word "hove all thy Name. 
Jujlratcd. The Name ot God appears in his great work of Creation, 
and of Providence. We are to look upon Gods Name as 
very gseat ; yet thou haft magnified thy Word above all 
diyNanu.3 it's u>qt* than al Gods Names befides : It may 


Ver. 1 2. the Trophejie of Hose A. 97 

be when there are fome extraordinary works of God in 
the world, Thundring, and Lightning &c. we are ready 
to be affraid, and oh ! the great God that doth appear in 
thefe great works ! Were our hearts as they ought to be 
when we reade the WoRD,we would tremble at that more 
than ac any manifeftation of God fince the world began in 
all his Works ; and if fobe thou dofl not fee more glory 
or God in his Word than in his Works, it is becaufethou 
haft little light in thee; and therfore let the world think 
ofthe things ofGods Law that are written, as they wil, 
yet they are the great things of his Law. 

Thirdly /Ihey are the great Myfteries of Gods Will, the great 3- 

Counfels of God about the Souls of men, about his way 
to honor Himfelf,and to bring Mankind to Himfelf, toE- 
ternal life; the great Counfels, great Myfteries that are 
contained in the Wt>rd of God, fuch as the Angels them- 
felves do defiretopry into; as in Trov. 8. 6. it is faidof 
Wifdom 5 Hear, and I will fieakjf excellent things. The Word 
of God fpeaks of excellent things, right excellent things, 
fuch great Myfteries of Gods Wifdom as fliou Id take up 
our thoughts, yea, and doth take up the Angels, and fhall 
take up the Angels and Saints to all Eternity, to be prying 
into the great things which are revealed in Gods Word: 
Tfal. 119. 27. Make me to under ft and the way of thy precepts^ P/S/.119; 
fo ft) all 1 talkofthy wondroys Works. Mark how thefe are joy * 2.7 % opened 
ned together : Make me to underftand the way of thy 
precept, fo (hail I calk of thy wonderous works : Why 
David, couldeft not thou fee the wonderous works of God 
in the book ofthe creature, in Heaven and Earth ? Oh no, 
Mab^ me to underftand the way of thy precepts, and then fhaU 1 
ta\of thy wonderous Works. We many times talk about 
vain and flight things, becaufe we have nothing elfe to 
talk of j but did we underftand the way of Gods precepts, 
we (hould be furnilhed with difcourfe of the wondrou6 

And then, It's a great WORD) becaufe that they an of 4. 

0^ g™** 

yd An Expfiticnof Chap.8. 

great concernment '^ The .things of Gods Law are of great 
concernment for all our prefent good or evii depends upon 
the things of Gods Law, Trov. 3.22, Ihey of e life unto thy 
fouly and grace wito thy neckz So faith Mofes m T*eut. 3 2 . 46. 
Set your harts unto all the vfords which 1 tefiifie unto yon this 
dajy for it Is not a vain thing, itisymr fifa they are of great 
concernment thereVa eurfe annexed to the breach of eve- 
ry thing in Gods Law, CurJ} '"■< be eztry one thatabideth not in 
every thing that is written in ibe hol^of the Law : Is it not a 
great matter then? Certainly there is nothing in the Law 
that is to be look'd upon as a little matter, becaufe the 
Curfe of God is annexed to the breath of every thing that 
is written in Gods. Law, and there we have the catting- of 
our fouls for eternity, and is not that a great matter ? Did 
we come to hear the Word 5 or did we reade the Word as 
the Word by which we mutt be caft for'our eternal eftates, 
we would look upon it as a great Word. 
5. • Again j The things are great things in Gods Law> in regard of 
the great power and efficacy that they have upon the hearts and 
consciences of mm \ when God fets home the things of his 
Law they will bring down the proudeft heart and the 
ttouteftftomach that is, they will enlighten the blindeft 
mind, and convert the hardeft heart that is in che worlds 
the Law hath a mighty power upon the foul^and therefore 
it is great. • 

^. Further, Ihey are great things^ becaufe they make all tbofe 

great that do receive them-, they make them great even becaufe 
chey have but the keeping of them, much more than if 
they receive them 5 in Vent. 4.8. What Nation is there fo 
great , that hath Statute f and Judgment s fo righteous as aU this 
£)«/*4.8. Law that Ifet before you this day ? What Nation fo great as 
*f>f>lyed. you are? why, wherein are we greater than other people ? 
Wherein ? In this : What Nation is fo great th it hath Statutes- 
and Judgments fo righteous as all thi* Law which Ifet beforeyou 
this day? This was th it which made the People of Ifrael a 
great Nation beyond all the Nations in the world 5 they 


Ver.i 2 the Prophejle of H o s e a. 99 

were not great in multitude, but in that they had the Law 
of God , and the great things of his Law revealed to them* 
in this they became a great Nation. The Lord honors a 
Nation highly but to reveal die things of His Law to them; 
But how great then doth a foul come to be, that doth im- 
brace thole things, that hath all thofe great and good 
things reveal'd in the Law made to it as its own priviledg* 
Surely that foul is in an high and honorable condition 

Further, The things of Gods Law are great in Gods efieem-, 7, 
they are great becaule the great God thinks them fo : That 
is to be accounted great that the rooft judicious and wife 
men in the world judg fo to be ; indeed that which a child 
thinks to be a great thing is no great thing, a <:hild may 
think a bauble to be a great thing ; fo we may think things 
great indeed, we think the things of the world are great ; 
for a man to have an eftate, it's a great matter 5 to have ri- 
ches, and honors, arid to be fome- body in the world, we 
think thefe to be great things; But what are thefein Gods 
eyes? God defpiles all thefe things : But that which the 
great God will think to be a great thing, certainly that's 
great indeed. Now mark what a high eftcem God hath 
of his Word in that place where Chrift faith, Heaven and 
Earth (ball pafi away, but not one jot $r tittle of my Word fh all M<fc.$.i8 
paflawaj. As if Chrift (hould fay, The Lord will rather e *! lm9 ** 
withdraw his power from the upholding of Heaven and 
Earth, than from making good any one jot or tittle of his 
Law ; you may think it a little matter to break Gods Law, 
but God thinks it a great mitter, and God would have us 
to make a great matter of everything that is written in 
Gods Law. I am the willinger to enlarge my felt in this, 
becaufelknow it is the ground of all the wickednefs in 
mens hearts and lives, becaufe they look upon the Law as 
a little matter, well though they dare Oft againft Gods 
Law for the getting of a groat or fix pence, but God faith 
I will rather lofe Heaven and Earth than one jot or tittle of 

Q. 2 my. 

ioo An Expojttion of Chap. 8. 

my Law (hall fall, and he will make it appear ene day^ 
^♦4 2 ;2i that the things ofhis Law are great things, in I fa, 42.21. 
noted* He will mzgnifie the Lam and make it honorable. You may 
vilirle it ; a company of wanton fpirits we have that con- 
fider not whatthey fay, or what they do, running away 
with the very word of the Law, they think to vilifieit, 
Cnt - Wnat have we todo with the Law > and under that word 
nersof'tbeC'n * underftanding what they meanj they think to caft a 
Law An- vile efteem upon the Law; let them do what they will 3 
twomizns yet God will magnifie hi> Law; ai\das it is great in the 
thoughts of God, fo itisand (liall be for ever great in the 
thoughts of the Saints, the Lord will have his people to 
the end of the world have high thoughts of his Law; the 
Saints they look upon the Law of God fogreat,as they had 
rather fuffer all the miferies and torments that any man 
prizl'th inthe world, any Tyrant candevife, than willingly to 
Law* break the Law in any one thing ; furely they account it a 
great matter, when a man fhal be willing rather to lofe his 
eftate, and liberty, yea, and life, to fuffer tortures and tor^ 
ments, and all becaufe he will not offend the Law of God 
in any one thing, though he might efcape all if he would 5 
nay, faith a gracious heart, Let all go rather than I will 
venture to break the Law of God in any one thing, furely 
he looks upon the Law of God as very great. Men of the 
world think them to be fools, and why will you be con? 
tentto fuffer fo much,, lofe all your friends? what, ven- 
ture to lofe youreftates which havefuch a fair way of li- 
ving as you have? what venture a prifon, and. venture your 
life \ the world thinks they are but little things and trifles, 
and men are more precife than wife, and they need not 
trouble themfelves Co much. If God would but (hew to 
you how great a thing his Law is, and all the threatnings 
which are revealed therein, you would account your e- 
ftates, and lives and all your comforts as little and poor in 
companion of that Law 5 hence in favtl.6.9. Ifawundtr the 
Aft>c4. 9. Altar the fouls oftbmtbat mrtjlainfor the Word §f God, and 


Ver. 12. the Prophejte ofUoSEA. I o i 

for the tefiimony which they held. Wherefore were they (lain ? 
Surely ic was for fome great matter that they would ven- 
ture their lives, it was for the Word of God> and for the 
Testimony which they held- And thus the Saints of God 
have ever accounted the Law of God a great thing. I have 
written unto them the great things of my Law. 

Hence from what hath been faid we may have thefe 
Notes for Gbfervation. 

Here are Objects in the Word for men of the greatefi fyirits to Obf. i. 
exercife themfelves about. Many mens fpirits are raifed up 
and cannot endure to fpend their thoughts and time about 
fmall matters ; and you fhall have fome mens fpirits are fo 
low that they think it happinefs enough if they can be 
imployed in a gutter and get fix pence or twelve pence a 
day to find them bread at night; but others have great 
fpirits: Oh! letall thofe who have afpiring fpirits, and 
great fpirits 3 let them exercife themfelves much in the 
Law of God, here are obje&s fit for great fpirit;, that will 
greaten our fpirits •" And indeedthere are no men in the 
world have great fpirits, but the Saints they have great 
fpirits, for they exercife themfelves in the great counfels of 
God. We account thofe men to be men of the greatcft 
fpirits that are imployed in Stare-affairs : now the Saints 
they are lifted up above all things in the world, and they 
look at all thefe things as little and mean, and they are 
exercifed in the great affairs of the Kingdom of Jefus 
Chrift ; hence it is that the Lord would have Kings to D ^ Ui - J 7* 
have the book ofthe Law written, and the Judges; and it 1//%^, 
is reported of Alfhonfm King of Arragon that in the midft Alphon- 
of all his great affairs of hi? Kingdom, he read over the fus King 
Scriptures fourteen times with Commentaries upon them. °f dragon. 
How many have we, men ofgreat eitates, -and feem to be 
of great fpirits rhat fcarce mind ihe Law of God, they 
look upon the Law of God as under them; it may be if 
they can have a book of Hiilory and Wars, they will be 
reading over that, but for the Scripture it is a thing that 
hath little in it. Another 

102 AnExpofttion of Chap.8. 

>r. 2. Another Note, It is afbecial means of obedience to have high 

thoughts of Gods Law y to convince and humble them for their . 
difobdltnce : for that's the reafon why the Prophet here 
fpea K< th U6 : I have written to him the great things of my Law , 
but they were accounted ass grange thing. As if he fhould (ay, 
litl.v 'ad had the things ormy Law to have been high 
in their thoughts^ they would never have done as they 
have done, Pjal. 119. 129. Thy leftimmies are wonderful, 
therefor e doth my foul kgep them : 1 h ave h i g h t h o u gh t s o f t h y 
Teftinionies, I look upon them as glorious things, 1 fee 
much ofthyffelfin thy Teftimonies, and therefore doth 
my ic i fcecjp them. He doth not fay 3 therefore do I keep 
t hem$ bat therefore doth my foul keep them 5 Oh my very 
foul is in this, in keeping thy Teftimonies, for I look upon 
them as wonderful things. fc*s a good fign of the Spirit 
of the great God in a man when it doth raifehim above o- 
ther things, to look upon the things of his Word as the 
only great things that are in the world. AU flefh is grafi 
Mjf&'tpA C^ aU ^ cne Scripture) Zw* the Word of God endures for ever $ 
there is a vanity in all things of the world, but in that 
which the Word reveals, Qh! there is an eternity there; 
we (houid therefore admire at nothing fo as at the Word, 
and we fhould greatly delight in Gods Commandements, 
an ordinary admiration is not fufficient for the Com- 
mands of God, for the Law of God, nor an ordinary de- 
light is not fufficient, but great admiration, and great de- 
delight there mould be in the Law of God : And all things 
that are taken from Gods Law fhould be great arguments 
to prevail with you : It may be there comes fuch and fuch 
temptations to draw you to fuch and fuch evils, and you 
fay> they are ftrong temptations-, But that which isinthe 
Law 2 that fhould be a greater argument, there is that which 
is greater in Gods Law than there can be in any temptati- 
on whatfoever; Therefore know, it is a dangerous thing 
for men and women to look at any thing in Gods Law as 
a little thing, fo as to defpife it 3 and to think ic is no great 



Ver, 1 2 the Prophcfie of Hose a. 103 

matterthough wedo fuch and fuch things, though we 
(hould go from theruleofthe W 7 ord a little, what great 
mattcrisit? arewenotallfinners? Prov, 13. 13. Who fo Prov.i^ 
deftifetb the Word.paU he dtfrcyed. That is : looks upon a- x 3 <*¥>■ 
ny thing in Gods W^ord as a light thing. It was a fpeech unta * 
of one that mould fay when he was convinc'd of a thing 
that was evil, Thac he molt make bold ivith God Almigh- 
ty fometimes. Do not ycu make bold with Gods Word 
and fecretly jeer at thofe that are fo nice they cannot ven- 
ture a little \ remember thr text in Vrov. 13. 13. Who fo de- 
fyifetbtke Word fojUbe defrayed; take the leaft thing that 
you think fo defpicable in Gods Law, and you will veture 
upon it, but God will make it a great matter, for when you 
have broke the Law in the Ieaft thing all the Angels in 
Heaven and Men in the World cannot fatisfie God for that 
wrong 5 if they (hould come and fay, Lord, here's a poor 
creature th^t hath broken thy Law but in this one thing 
that he thought to be a little matter, we are content to be 
ten thoufand yeers in torments to fatisfie for thy Law. 
Nay duh God, this will not do it . Therefore take heed 
of defpiting Gods Law, or defpiflng any thing that is re- 
veai'd by him, for certainly it will prove a great matter* 
and when the Law htath been broken let us not think it is 
a little matter, that it is but a Lord have mercy upon me ac 
the la ft- 

Again, The Prophet is convincing them of falfe wor- 
ship, and upon this ground, becaufe they v;ould .venture to 
make Altars to wrfiip God in another way than God revealedin 
his Law : from thence note, 

IhattheWorjlyipofGodis a great matter ; every thing in Qbf ' 
Gods WorPnip is to be lookYl at as a great matter : They * 

may think it a matter of whether they do it or 
no,atleaftin fome things My Brethren, let us learn to 
know thar every thing in the Worfhip of God is a great 
matter, God looks much upon it, Oc d doth not fay , thac 
he is jealous for any thing, but for hii Worfhip. Vxzab 

he - 

£ . : ; _ 

104 An Exposition of Chap. 8, 

Uzza 4 |j C thought it a little matter for him to go and catch the 
Levite. ^^ anc [ cfpeciaiij having a good intention: It's true, 
the Law of God is, that it ihould be carried upon men8 
(boulders, but may it not as well be carried in a cart ? he 
thought it but a little matter,but it proved a great matter. 
£o, that which we think little in Gods Worfhip is a great 
TJmah a matter. So Vzziab in 2 cbron 26. No quefrion he thought 
&*%• it no great matter to go into the Temple and offer facri- 
fice. Is it not as good that a King offer it as a Prieft ? it 
was in the Temple, and the true Worfhip, and Vzziab 
becaufe he was a great man he thought he might venture, 
for there you mid that he had an Army of three hundred 
thoufand and (even thoufand and five hundred Soldiers ; 
A great Captain. And2VW^and ^i/?«noqueftion they 
A b h thought it no great matter to go and offer ftrange fire, and 
it hath notbeen forbidden in Gods Word, this fire; but it 
was a great matter before God, for God came with fire 
from Heaven to deftroy them. Hence it is that God in his 
Word would fet out the glory of his Worfhip, to that end 
that he might take off mens hearts from all falfe woifhip, 
he would have them to think the matters of his Worfl jp 
great things that Co they might not have their hearts taken 
with any faHe worfhip, Ezel^ 7. 20. Ihe beauty of bis Orna* 
mentbefetinMajeftie 3 (and hereby God aggravates their 
fin of Idolatry, Oh my Worfhip and Service I made it as 
beautiful and glorious as could be) but tbey vporfbiped tbeir 
Images , tbeir deteftable tbings. So in Jer. 17. 12. A glerious 
bigb 7br one from tbe beginning of our Sanffuary. Mark what 
follows, AUtbatforfah^tbee/jbaU be ajbamed, and tbey tbat 
depart from tbeefiall be mittenintbe Fartb : becaufe tbey bave 
jorfa\en tbe Lord , tbe Fountain of living Waters* As if 
God mould fay, Oh vile hearts of men when there is fuch 
a glorious Worfhip of mine that Iprefent unto them, yec 
they turn even to their own vile Inventions, and not re- 
gard that glorious Wodhip of mine. I befeech you Bre- 
thren labor to look upon Gods Worfhip as a glorious 


Ver.12. the Praphefe of Ho ska. 105 

thing. But now the Reprebenfion that follows. IheBspi 

But thty were accounted m ay range thing. 

Here's the wickec^^ of people, that though God (hews 
forth his Glory in ru$vVord 3 yet they look upon it as a 
flrangt thing, as a thi<!g that they ftull^et little good by 
if chfy do obey, or little hurt by it they do difobey. We 
Ihould now have (hewed wherein this people did account 
Gods Worfhip a ftrange thing , and what particulars of 
Gods Law they accounted ftrange things : Butefpecially 
this one among the reft they did count .ftrange, v?«.'i hat Cod 
fpould fofiand upon it, that He muft needs he worjbiped in Jeru- 
falem at the lemple,and at no other Altar whatjee-ver came of it. 
Now becaufe they thought that if the peopie went to ]t- 
rufakm to worfhip it would be very prejudicial to theState, 
this was a grange thing, & that which we can fee no reafon 
for. So, people are ready to ihink , if any thing be pro- 
pounded for the Woiihip of God out of the V\ ord, Yea, 
but how can it be with peace ? it wil caufe contention now 
to ftand upon fuch things that they conceive may breed 
fome trouble, they account it a ftrange thing that God 
Ihould require fuch things asmay produce fuch troubles; 
firdmen will frame doubles in their own thoughts , and 
put them upon Gods Worfhip 3 whereas indeed they do not 
bring fuch trouble,but if they be examined they may ftand 
well enough with the peace of States. I make noqueftiori 
but this is one efpecial thing aim'd at by the holy G^oft 
here. That they accounted Gods Law, that very Law of 
God that reduired them to worfhip at Jerufalem as a ftrang 
thing, that they could not fee fuch reafon for why they 
might not venture, and efpecially when it was for the 
peace of the Civil State. . 

Now they accounted this f and the other particular of Tf,e ^f 
Gods Law J as a ftrange thing in Four regards. franTel 

Fir ft. As a thing that had little or no rejerence to them, of a * 

tkfng that did not much concern them : They took not to heart concermns 

R the w. ■ 

io6 An Expofition of Chap.8. 

the breaches of Gods Law, neither did they much regard 
the keeping of it, it was no great matter to them, they 
made account that it was [ad libitum] what they did that 
way, much did not depend uponi^teither good or evil : 
As a ftranger accounts it not to conWn him what the Ma- 
tter commands : or as we account it no great matter what 
Grangers doj what cloaths they wear, or what courfe they 
take, we let them pafs by and not mind them. 

± 1 Secondly,They accounted them as a ftrange thing 5 that 

in their ap- * s : ^ e J tpere fl rarJ ge things in tbeir apprebenjion, they could. 

pebenfions ^e no reafon : as we fay of a thing that we do not under- 
hand that we fee no reafon of it, it is ftrange (we fay :) fa 
they in the text, that God fhould fay thus and thus when 
we cannot fee that any account can be given for it, they 
are ftrange things. Strange thing? that they did not ap- 
prehend the reafon of, and efpecially among other things 
of Gods Law (as was faid before} the way of Gods Wor- 
fhip was a very ftrange thing to them, that God mould 
ttand fo much upon it that he muft be worfhiped no where 
in the way of publick worfhip but at Jerufalem&t the Tem- 
ple, no facrifices muft be offered but there, yea^that what- 
soever come of it though people dwelt a great way off, 
though as they thought it would bring a great deal of di- 
fturbance unto the Kingdom otlfratl for to go to Jerufakm 
to worfhip, yet that God fhouid ftand fo upon it that they 
muft go, and that the Prophets Ihouid urge it with that fer- 
ve dfcie as they did, that they muft go to Jerufakm come of 
k what will, they muft venture their peace 5. they accoun- 
ted this a ftrange thing. And indeed it is very ftrange unr 
to people to think, that we muft look to the exa£t way of 
Gods Worfhip whatfoever comes of it, whatfoever trouble 
or difturbance comes ofit, we muft not go a hair againft 
the way that God hath fet for his right Worfhip : this h 

Luther a Grange thing to carnal hearts. And Luther upon the 
place fcems to interpret it thus, as if this Text had efpeci- 
al refereace to this Note that lam now (peaking of, faith 


Ver. 1 2. the Trophefe ofUosEA. 1 07 

he. They did condemn, and contemn the Prophets Ser- 
mons, as a Dottrine vhat did hurt the Common-wealth, 
the Sermons that the Prophets taught had in them much 
anxiety, fpecially this Do&rine, againjl going up fojerafa- 
lem to worfrip , and they thought it was hurtful to the 
Common-wealth, and upon that they concemn'd it and 
damn'd it. Whatftrange thoughtshave carnal heartsoif 
many parts of Gods Law? they think them fooliflinefs, e- 
ven thofe very things wherein the Wifdom of God is re- 
vealed to the children of men, thofe things wherein the 
deep Connfels of God concerning mans eternal eftate is 
revealed, even thofe are the thiags which chey acount 

Thirdly, They accounted them a ftrange thing ; that l- No J«- 
is, There was no fat ablenefl between their hearts and the things **MeneJs 
that the Lam? did reveal unto them $ they did not make the *f r m * 
Law of God familiar to them as that which had a futable- wd^r' 
nefs to their fpirits- As if a man that goes into ftrange tlrinel 
company, company which are altogether unfutable to 
him, yea, perhaps they fpeak another language, and have firoik 
altogether other cu floras, and diet than we have, we are 
weary of them, and we turn from them and are tired in the 
fociety, for they are (Irange things unto us that our hearts 
are not futable unto : So when the Law of God is look'd 
upon as unfutable to the difpoiirions of our hearts, to our 
ends, to our waies, our hearts turn from thofe things as 
from firange things, whereasindeed our hearts (hould be 
familiar with the Word of God, Gods Word and the 
things therein (hould not be as ftrrnge things to our fouls, 
but as the holy Ghoft faith, it IhouW be aswr Kinfwoman, 
and a$ourVelight continually ', Prov. 6. si. Bind them conti- Prov. 6. 
mtally about thy heart, and tie them about thy necl^ When thou 2i. allied 
goeft it frail lead t hie, when thou Jlcepeft it frail keep thee, and 
when thou awakefi it frail tal\with thee ; there (hould be a fa- 
miliarity between our hearts and the Commandements of 
God, to talk with us when weawake,*and when we are In 

R 2 our 

4. Vfe the 
Word ai a 

o3 ; An Expofition of Chap. 8. 

our journy, we fhould take the Law of God as our compa- 
nion in our journies , we fnould awake wich ic in the 
night time, and meditate on it day and night 5 therefore 
God would have his people in the Law when they rofe, to 
talk of thofe things; when they go to bed , when they rofe 
up, when they walked in the way* they mould be confer- 
ring about the things of Gods Law to make them famili- 
ar to them, that they might not beeftranged from them; 
God lies that mens hearts would quickly grow ftrange 
from* is Law, therefore Commanded that by all fnch 
means and waiesthey fhould endeavor to make the Law 
to be familiar to them. . 

Fourthly, They ufe the Law as a fir anger, that is, they ufe 
the Law flighty, only for their own turns : As ufuaily 
firanger,i. men wn en ftrangers comes into their Country, f thofe that 
e./oro«y have been ftrangersin other Countries know it) that the 
JZw. Natives of the Country they ufe them (lightly, but if they 

do fcem to (hew any refpeft unto them it is meerly for their 
own turns: As- they may have any advantage by them fo 
far they (hew refpeft to them and no further. So they ac- 
counted the Law a ftrange thing* that is, they made ufe 
ofcheLawbutmeerlyto ferve their own turns; fo far as 
obedience to the Law futes to their own ends, fo far they 
yeeldedtoit,andno further. Now it's very obfervable, 
that thofe who are fo forward in their falfe worfnip, that 
the text faith, they did multiply Altars, and had fpecial 
regard to their Altars ; yet for the Law they accounted 
that as a ftrange thing. 

From whence the Note is : lhat fityerftitious people, who 
are forward and realms in their own way of ^erfo/p, jet they 
are very flight and negligent in Gods way ofWorfinp, little regard 
that. Indeed their own Altars they were accounted great 
things, that way which they appointed themfelves, they 
did not care what coft they were at in that way; but as 
TorGodsway,thatwasa8aJ?r*flgeV;i^unto them. We 
liave feen ic very evident, and do fee it in great part to this 


OW f i. 

Ver. 12. the Prophejte ofH o s E A. 1 09 

day 5 how thofe that are very zealous in fuperftitious wor- 
(hip, are the molt negligent in Gods way of Worfhip $ to 
inttance: yon know in late times, what a deal of far did , . 
men make with their own forms of Worihip, with their +™£ r ™h e 
own Ceremonies and Waies of Worfhip which they ap> J \ au tJmts 
pointed*? how zealous were they in them^and devout were in EngknA 
they in them 1 when they came in publick Congregations 
to bow andcring,and for other Ceremonies that they faid 
were only for the. decency of Gods Worfhip, how 'ft iff 
were they in them, that the mouths of the mod Godly 
Minifters muft be ilop'd if they would not conform to 
them? But even thefe men would fcorn and Jeer at ftr'ft- 
nefsinGods Waies, and flight any man that would be? 
confeienciousin the Waies of God, and they were Rebels 
that fhould notyeild to a Ceremony, becaufe it was dif- 
obeJience to Magiftracy. For men to be confeiencious for 
link things (as they thought) in Gods Latv^ feemed flravge, 
When as they would urge men to obey to the uttermafi in 
little things in tbdrown.U foin another point that fals out 
as full and reafonable for the time, as in the point of their 
own Feaftivals and Holy daies, thofe that would perfecute 
to the utter raoft men that mould work but to get bread for 
their families on a Holy day ^ yet they could publim Books Ho l> daics 
if Spirts for the prophanation of the Lords L>ay : And thus 
the great things pfGods Lar; they WLVcJJra?ipetbLgs, b'nt 
their own things (Holy-daies) w€ re great matters ' f £u 
if it werefuch a great matter to keep the Feftival ol 
Nativity we fhould ha vv fonte hint of it from the begin- 
ningof Alattherv to th-end of tbp K^veUti ns but when 
God gives not the tea ft hint of \ & rrark 

it, thote people chat ft-: I moil uj |g 3 ihey 

ftand leaft upon God? Sabbath oji frill 

have many people whicf. think it all men 

not to have regard zo fuch FeftiVals, V we keep 

the birth of our Savior ! Now that you might nor think it 
aftrange thing do butcomider of this, that when G6£ 




An Expojitim of 

Chap. 8. 

hath fee apart any thing for a holy ufe it is no flrange 
thing, but it fhould be itrangein man to venture to imi- 
tate God in the things of his Worfhip, todothatin Gods 
worfhip which God himfelf hath done before 5 thus God 
hath fet apart a holy time, viz. the Sabbath ; it is fet a- 
part for to folcmnize all the work of Redemption, both 
the Nativity of ChriiV, and his Ufe 3 and Deaths and Re- 
direction, and Afcention, and the coming of the Holy 
Ghoit, all the things about mans Redemption, (T fay) 
God hath fet the Sabbath apart to that end that we might 
have a Holy day to keep the remembrance of them. Now 
when God hath fet one day apart, for man to dare to ven- 
ture to fet another apart, this is prefumption. Sobe- 
caufe Chrift hath fet outward Elements and Sacraments to 
bea remembrance for his body and blood; for man to 
fay, Chrilt hath fet apart, a piece of Bread and Wine, 
why may not I fet fome other thing apart? This you 
would all (ay werta great prefumption.^ Certainly th» 
prefumption is the fame in the former. 

Again it isobfervable in this expreflion, \Tbej counted it 
of a Jtra?zge tbing~\ It is a dangerous thing for men to have 
their hearts eftranged from Gods Law, and from the o- 
ther Spiritual Truths that are in Gods Word, from the 
knowledg of that Law which we have been educated in, 
and that heretofore we have made profeffion of^ for thus 
it was with this people, they had been educated in Gods 
Law, and made profelTion of it, and wjiatfoever God 
fhould reveal, they would obey; but now their hearts 
were eftranged from what they were educated in and 
made profelTion of. Oh! let men take heed of this for 

You that have trad good education, you have been 
brought up in the knowledg of Gods Law, you have had 
gracious principles of Gods Law dropt into you in your 
youth, you have made fair profeflion of Gods Law, ofo- 
bedience to intake heed now of being eftranged from thofe 


Ver.i 2. the rrophefie of Hose a. hi 

truths that Heretofore have been familiar to you, that you 
have made profeffion of, and therefore take heed of the fe- 
veral degrees of the cftrangement of the heart from the Law T , . 
ofGod. I will but only name them, to (hew how the g Yeeso f]h* 
hearts of men do grow ftrangers from Gods Law. b arts e- 

Firfr, It fares with his heart, as it doth with a man flrangment 
that grows to bea ftranger from his friends, A man that from God, 
hath a familiar friend he doth not ellrange himfelf fud- *• Le fi 
denly, but by degrees, it may be ?Ifit one another lefs P ei l um 
than they were wont to do, and yet there is no contention 
between them, but by degrees they grow to be ftrange, 
and then at length they grow to be very enemies. And 
thus it is with mens hearts, when men grow Orange from 
the Word, that he was acquainted withal before, flrft her 
begins to call things in queftion whether things be fo or 
noj and efpecially thole things which moft concern the- 
mortifying of fin, and the itri&neft of holinefs. 
- Secondly 2 He begins upon this,(or rather I think that'sthe 2. Vlii&u 
firft) he begins to abate his delight in the truths of God, he Ught abats 
was wont to take abundance of delight to meditate in the J^V" 
Word, Oh how fweet it was when he awakec* in the night a A% ^ 
feafon, he was wont to take a great deal of delight about 
conferring in Gods Word, and when he came into any 
company ; but now it is abated, that's the firft : Secondly, 
he calls thofe things into queftion that he was^ery confi- 
dent in before whether they be fo or no. 

Thirdly, He begins to have fome hard thoughts of 3-T*^ 
Gods Word : Many men that heretofore did prize the u tJ^y 
Word, and thofe Truths that were the joy oftheir hearts, If^J^ 
yet now they begin t» have hard thoughrs of them. truths. 

Yea fourthly, He begins towifh that thofe things which q.Wi/fetb 
are in the Word were otherwife than they are, he cannot *}' th ™&' 
fee enough to perfwade him that the things are true, but mth 'P<*A 
his heart coming to be eflranged from the Word he doth £^[ 
define they were not true; as a man that comes to be eftran- 
ged from another^ he could wifli he were further off from fimile, 
hiau. Fiftly 3 ' 


An Expfition of 

Chap. 8. 

Fifthly, He begins to Jiften to thofe things which are 
againit the Word; there was a time that he would never 
regard any things that were faid againft the ftri&eft wayof 
holinefs • but now he can be ready to Jiflen to Objections : 
As a man when he was intimate with his friend, he could 
not endure to hear any thing that was faid againft him, 
but now being eftrariged from him, he can drink in any 
thing which is faid aaamfi him. 

Sixthly, When the heart is eftranged from the Word it 
wil put ofTthought^and through examination of truths, 
it will not fearch into things as it was wont to do, but is 
willing to put ofTand (hat his eyes, and will rather fearch 
into any thing that may make againft the Truth than that 
which will work for it. (I befeech you obferve thefe wor- 
kings of your hearts ) 

Seventhly, There will be an engagement in fomepra* 
Sice not allowed by the Word. Then a man grows fur- 
ther eftranged from his Friend* when he doth not only re* 
frain coming into his company, but he will engage him- 
feif into fome others that are againft him. 

E?ghchly* It comes to have a flight efteem of what be- 
fore they thought had great weight in it; there was a time 
when Tuch & fuch things were thought to have very great 
weight in them, but now they are nothing, they are of a- 
lile, no her judgment : Juft as when a man is eftranged from 
his friend y he thought before he had a great deal of excel - 
lency in him, but now he e (teems him not 5 and this is the 
argument of the eftrangernent of his heart from him. 
Brcome Laftly^ If men take not heed when they are by thefe de- 
grees grown to be eftranged from th% Truth, they will at 
length violently reject the Truths of the Word, they will 
grow to be open enemie> to the Truth : Men that have bin 
familiar with Gods Word, and Truth, and made profef- 
fion of them, and feem'd to love them moft, by feveral c!e* 
greer they have grown to be Grangers from them, and at 
length to be enemies to them. Apoftates have proved to be 


Ver. 1 2. the Frophejie 0/H o s E A. 113 

the moft defperate enemies to the truths of God of any in 

the world ; take heed therefore of the ftrangenefs of your 

hearcs from the Truths of God left you afterwards prove 

to be an enemy to God ; it's an evil thing to account th« 

Law of God a ilrange thing, but much more to account ic 

an enemy to us, and our hearts to be an enemy to it. Ifa.^. lfa.t. 24* 

2$. Therefore as the fire devoureth the ftubble, and the flame con- 

fumtth the chaff \ fo their root fhall be rottenneft, and their blojjgm 

jhallgo up as duft : why ? becaufe they have caft away the Law 

of the Lord of Hops , and deftifed the Word of the holy One of If 

rael. Oh ! let us for ever take heed of this, and therefore 

let our prayer be that of the Prophet David in Pfal. 119. i8 5 f . 

19. Ofenthoumineeyes that I may behold wondrous things out ^%'iq^ 

of thy Law. And then it follows, I am a firanger in the 

earthy hide not thy Commandements fromme* Lord 1 account 

my felfa ftranger here in the worlds Oh! let not thy 

Word be a Granger to me. I befeech you obferve this; 

Thofemenand women that account themfelves ffrangers 

in the world, will never account the Law of God a 

ftrang thing to them , but fuch men as account themfelves 

to be the inhabitants of the world, they will have Gods 

Law to be a ftranger to them. Obferve it, and you fhall 

find this to be a Nooe : When your hearts begin to clofe 

with the things of the world you do not meditate in Gods 

Word fo much as you did before, nor delight to reade it; 

but now, if you can keep your heart from the things of 

the world, toufe them as if you ufed them not, then this 

will be your prayer, W, hide not thy Commandemmtsjrom 

me 5 Oh thy Word is fweet unto me as honey and the honey 


One Note more about this ; They accounted this as a Obf.j^ 
ftrangething 5 Men they have a ftrange way now a daies 
to eftrange the.Law from them and themfelves from the 
Law , ?bat which their corrupt hearts will not clofe withal^ as 
forarHleofholinefi, thai they will put upon Chriji as if Chrifi 
bad delivered them fiom it. This is a ftrange way indeed of 

S eft ran- 


AnExpofttim of 


Vjl againft 



The Sprit 
Jatv this 

Mi/. 4.14 

Anfw f 

eflranging themfelves from Gods Law, many men will e- 
eftrange themfelves from the Law of God by too much fa- 
miliarity in the world, but for people to have this way 
by their familiarity with Jefus Ghrift, becaufe they come 
now ro know Chrift more therefore they fhould be greater 
ft rangers from the Law than they were before^- this is a 
ftrange way of eiiranging mens hearts from Gods Law; 
The holy Ghoft forefeeing fuch a generation which would 
be in the times of the Gofpel, that would boldly aflerc, 
that whofoever the people of God were bound to under 
the old Teftarnenr, yet in the new Teftament they have 
nothing to do with the Law of Mo^$ % (k is very obferva- 
ble) In Malac. 4. 2.4. the very dole of the old Teftament) 
even then when there is a Prophene of Chrift to annex the 
old Teftament and the new together, faith the text there, 
. Vnto you that fear my Name {ball the Sun ofrigbteoujnefi arife 
with healing in bis wings; to you that fear my Name (hall 
Chrift arife, (what then 1) then you (hall have nothing to 
with the Law when Ghrift arifes. Mark then in the 4 th 
verf. Remember ye the Law of Mofes 5 almoft the laft words 
in the old Teftament, and the Concluiion; as if the ho- 
ly Ghoft fnould fay , now I have done revealing all my 
mind about the old Teftament, and you muft never ex- 
pect any more Prophets nor any further Revelations of my 
mind till the time of the new Teftament, but inftead of the 
Prophets you (hall have the Sun of righteoufncfs at-j 

Well then, I hope they (hall never have any thing to do 
with the Law of Mofes more : 

Nay but (faith the holy Ghoft) Remember yt the Law of 
Mofes my fervant &c. 

E R, 

VeM3 the Prophejte of H o $ M. a. 115 

Ve r. 13. 
Ihey facrificefefifor the faerifice cfmint offering. 

TH E Jews might objeft : Why,how do we account the 
Law of God a iirange thing ? do not we continue in 
facrificing, do not we offer our iacrifices to God ? why do 
you fay, we account the Law a ftrange thing I From the 
connexion therefore this Note may be obferved. 

lb at men may continue in outward profeffion and performances Ql>f» * i 
of duties of Religion ^ and yet the g' eat things of Gods Law may 
leaf range thing to them. They do offer iacrifices Hill, and 
yet they accounted Gods Law as a itrange thing to them. 
Do not think that fufficlerir, that you continue in out- 
ward profeflion of Religion ; Nay, /hall 1 fay more ? I 
make no quftion but a man may continue in outward du- Amanmtj 
ties, and yet Apoftatize from God fo far as to commit the cmti nue 
fin aeainftthe holy Ghoft, and that'f evident from the ex- A r ' a in . 
ample of the Scribes and Pharifets, that Chjift charges for y Thav* 
commiffionoftheiinagainfttheholyGhoa, and yet they committed 
did not forfake the Jews Religion, they continued in a the fin a. 
great deal of outward ftri&nefs in Religion, and yet had g a * n ftthe 
committed that unpardonable fin ; therefore you may ho !>Ghoft t 
Apoftatize far from God, though you do not forfake the 
publick Ordinances of God. 

Ibey facrifice flep for the facrifice of mine offering. 

God calls all their facrifices flefh : that is, in contempt 5 ^ 
as it he mould fay, you facrifice, indeed I have a little 
ilethfrom you, But do you think that is the thing that I 
intend in my offering? I expeft Faith and Obedience, I 
expea the Work of Faith relying upon him that is Typifi- 
ed by all the faciifices that you offer- but you wanting 
that inward fpiritual worfliip in your foub, I account all 
your facrifices but flefh, 

S 2 M§jt 

1 1 6 An Exfofition of Chap. 8. 

Obf 2, Jlf Jl people offer nothing up unto God in all their facrificef, but 

fejb$ their offerings are flefh ; That's thus : even*n your 
prayers, in your hearing, in your receiving you offer fa- 
criike, but all is but flefh, God hath the outward man, 
and it may be you haveflefhly ends in what you do, and 
flefhly carnal hearts, you offer the flefh 5 many a man that 

Prayer. na th excellent gifts in Prayer, and feems to offer up an ex- 
cellent facri flee to God, but it's nothiog but flefh, there's 
little of the Spirit of God, (of the fanfrifying Spirit no- 

Preaching, thing it may be) a man that perhaps may. preach excel- 
lently, yet in flefhly wifdom, nothing but fie fhly excellen- 
cy; Oh my Brethren! what are our -facrificesj if they be 
nothing but flefhly excellencies? you know what the 
Scripture faith, 41! flefh i* grafts and as the flower of the field, 

I/4.40.3. hut the Word of God abides for ever 5 all a mans parts, all 

interpreted t hi n g S a re but flefh that are not fpiritual & the fan&ifying 
Work of the Spirit of God by the Word, but the Word of 
God abides; that is, the impreflion of the Word of God 
upon the foul by the fanftifying Work of Gods Spirit a- 
bides for ever, but all flefh is grafs. You have £ot a great 
deal of flefhly excellency in parts, fo as others admire your 

Gifts and gifts; I but this flefh is as grafs, it will come to nothing, 

farts., an d all your efteem will come to nothing. Oh let us 
take heed Cmy Brethren) that our facrificcs be not flefh, 
for though they may glitter a while in the world, within 
a few years all will be as grafs and will come toUotning. 

ifw > But further : 7hey facrifice fitfb for the Jacrifice of mine 


Why God commanded them to faorifice flefh, [For theft- 
trifice of mine offering] here feems to bean accufation, not 
that they facrificed, but that they facrificed nothing but 
the outward partjkp; do not think that that's the main 
meaning, but this rather: In the burnt offering all the 
whol facrifice was tendered up to God; but now there 


Ver. 1 3. the Trophefte qfHoSEA. 117 

was another offering that was the peace offering, and 
there that which was offered, fome part of it did belong 
to the offerer, fo as they lhould eat part of the offering, 
when they came to offer that they came with their friends, 
becaufe they were to have fome of it; now faith God, Ibey 2 7*^^ 
facrifice flejb fir tbefacrifice of mine offering: that is: They thorsExp+ 
change mine Ordinance, when as that I look'd for burnt 
©fferings from from them f the whol offering^ they will 
rather offer peace offerings wherein they (hall have part of 
the flefh for themfelves, and that they can take content in. 
Thus I find Interpreters carry it, and I verily think it to be 
the meaning of the holy Ghoft. 

So that from hence the Note is : 7b at if there be any tbing Obf, 3. 
in Gods IVorjbip, wberein any felfrejpe&s may come in 9 there we 
are content to be forward; butyctintbat we rather aim atferving 
our f elves thenferving the Lord;, andtbi* ufuafty dotbeat out all 
true devotion. When there is a duty to be done, and part of 
that duty God requires and we (hew refpccl: to God in it, 
and there's another part wherein we enjoy our (el ves ; now 
fuch kind of duties as thefe are, men can be content well 
enough withal : but the truth is, that part which con- 
cerns themfelves doth cat out all the true devotion unto 
God, although the Worftiip of God be pretended, yet felf- 
refpects they are that the heart is moil upon '■; as for in- 
ftance: In keeping of Feftivals, they lik d them well e« pg£^ 
nough, and wedo notreade fo much charge for the kee- 
ping of them becaufe there was fomething agreeable to the and 
itefh : but now for the day of their Falls fa Mi God, wbofo- p^{ f 
ever affli&s not bis foul ,tb at foul (J? all be cut off: they had not fo 
much mind to that, in the tenth day of the feventh month, 
therefore God threatens, that whofoevcr did not sftiitt his 
foul that day, itfhouldbe cut off j and fo you (hall find 
it. That's the reafon indeed why men are fo much fet up- 
on their Feaftivals, they pretend Gods Worffcip, and ho- 
nor to their blefled Savior and the like, but the truth is 5 
h'&ths Belly that is the thing 3 and their <S/w/, and the li- 
cence - « 

1 1 8 An Expojition of Chap.8. 

■Wy cwce to the fiefi that they aim at ; I warrant you let the 
Chrftmtfs time (as now it falls out) be the time of a Faft, it will not 
mflXep kz Co much regarded, and for any man to keep a Feafti- 
* v ^* val when God by his providence calls to fail, certainly 
that man regards his own folly rather than God. And chat 
by which all thefeFeaftivals are upheld it is, becaufethac 
together with a feeming kind of Religion the belly gets fo 
much • but now, fuch duties where God is ferved, and Na- 
ture denied, they are great teftimonies that the Spirit of 
God is in our hearts in the performance of them; when 
wee iii offer up our burnt offerings wholly to God, and 
our felves denied^ they are teftimonies that the Spirit of 
An apt God is in us., as Tie give you an infra nee in the Story of 
ffimile. the firil of Kings the 13. you reade'of the Lyon that did 
if\tng 1 3 flay the Prophet that went contrary to Gods Commande- 
ment, now it was a fpecialend of God thatfent the Lyon 
to ilay him, and that God would give a teitimony that the 
Lyon did not come of a chance to fall upon trie Prophet 
and kill him, Therfore the text obferves that the Lyon 
flood by the carcafs and did not meddle with it after it 
was once flain; it was the nature of the Lyon to have fed 
upon the carcafs, but here was an argument that it was 
meerly from God what the Lyon did. So, when any man 
(hall perform a duty meerly for God, and in that duty 
(hail deny himfelf, (hall be content to part with honors or 
JntkepYe- preferment, that'sa fignGod isfn it : and foin this pub- 
TV c^r Jickfervice, Oh! who would not venture himfelf for the 
au ^ e publick Caufe > I but there is a publick Pay too as well 
The Pay, as the publick Caufe > but now if a man can venture to the 
uttermoft though he hath not that which he expe&s, yet 
he is content to venture himfelf as much as he did before, 
God is in this man certainly, when he can do a work, and 
deny himfelf in that work : And truly we Should be wil- 
lingfotcdo; Why? becaufe God doth not require of us 
felf-denial that (hall do us any hurt, God would never 
have us deny our [elves in things that immediately con- 

Ver.i 3 the Trophefie 0/HoSEA. 119 

cern our communion with himfelf, and our eternal good, God ex " 
Godexpe&s felf-denialbut itis only in thofe things that tJ^sSelf- 
concern this prefentlife ; now when God is fo propitious ter ^p 0Y ai 
to us in requiring duty 5 that he will let us fometimes enjoy not in Jpi» 
our felves, and when he requires felf- denial it is in things ritual 
that are more inferior, we mould not much ftand upon in thin & s * 
denying our felves in them. It follows. 

But the Lord acceptetb them ?iot. 

As if he faid: I would not have them, I was not plea- 
fed with them: Whatfoever ourfervices he. If felf be re- ObC^,: 
garded, all isrejtUed^ not only if fin be regarded. If 1 regard 
iniquity in my heart the Lord will not hear my prayer, 
but if J*// be regarded, our fervicesmay pleafe our felves 
but not pleafe God 5 and for this you have a famous Scrip- 
ture in Amojy 5. 22. I mil not regard the peace offerings of jour Amos ^ 
fatbeafls; and this text in Amos hatha fpecial reference 22. 
to this very thing, and Amos was contemporary with Ho- 
fea, and (o met with the very fame thing that here Hofea Amos & 
did, this text in Amos may help us to underihnd this in Hofea 3 
Hofea, I vciU not accept the offering of your fat heajls ; but ob- anumpo- 
ferveit, they are their peace offerings % he doth not fay, I ra ™ s > c ™' 
will not accept the burnt offerings of your fat beafts : but Urine 
of yourf eace offer'mgs^ becaufe in their peace offerings they 
eatpartofitthernfeives, and faith God, let your offeiings 
be never fuch fat bea fts, yet I will not accept of them : fo 
let your duties be never fo zealous and abundant, yet if 
they be only in refpeft of your felves, God accepts them 
not. It follows. 

Now mill remember their iniquities. 

"Why they did offer their facriflces to the end that their 
fins mig-ht be done away 5 and had theyexcercifed faith t*p- 
on-Chrift the true facritice, their fin (hould have been done 


120 An Expofition of Chap.tS- 

away 3 yet but tbey offering in regard of themfelves, he 
faith : I wiH r em emb<r your fins for all thti. 
Obf, f From thence the Note is, 1 hat many men may perform 

great fervices, may exercife themf elves much in holy duties ^ and 
yet hive their fins as much upon the file before God as before they 
began all their ferv ices: And this is a fad thing for a man to 
kneel down and pray with woful guiltinefs upon his fpi- 
rit, and rife up with the fame guikinefj that he kneel'd 
down withal, and perhaps he hath gone on and prayed, 
and received the Sacrament for thefe many yeers together, 
and every fin that was upon him when he firft began is up- 
on him now 5 whereaathofe that in holy duties exercife 
their fakh upon Chrift their Mediator, and with the aft 
of faith tender up him to the father, whatfoever fins were 
"Vardon'in upon them before, are now done away 
■MjDuties The fecond thing is obfervable, viz.. That Cod mil re* 

tnember them^ and he wiU remember them now, 
n\ f A Hence note : That, however God may forbear to come upon 

wicked men for their fins for a time, yet God hath his time to re- 
member them all ; to remember, that is-, by his Judgments 
to make it appear to them that he doth remember thern, 
when they think that God hath forgotten them. 1 Sam. 
15.20. Thus faith the Lord of hoflS) I remember that which A- 
1 Sam. 1 $ maleck did tolfrael, how he laid wait for him in the way when 
2,0b he came up from Egypt : I remember what he did 5 why this 

was four hundred yeers ago that he fpoke of. We may 
Sins of commit a fin when we are young and feel nothing of it till 
youth puni- we come to be old and then God may remember itag&inft 
Jbedinage us 5 as many a man or woman takes a furfet when they are 
young and they feel nothing when their bones are full of 
^ * marrow and their veins with blood, they feel it not for the 
prefent, but when they come to be old. Oh ! then k 
aches in their fleCh and bones, and then they remember 
their licentioufnefs and carelefnefs in their youth ." and 
fo many young people they commit fin and confeience ne- 
#jsr troubles them far ir^and they they think all is forgot- 

Ver.i3« the Trophejte of Hose A. 121 

ten, Oh! but many yeers after the fin is committed God 

remembers it and makes them remember it too 5 Jofepb's 

brethren had committed that Cm againii their brother, and 

it was 22. years before we reads of any remembring of that 

fin. Many things might be faid to this point which I can- Tj{ e t0 

not now infill upon, only this thing take with you ; Let youngoms 

all you that are young ones, yea and others too take heed andotheu? 

what you do in finning againrt God, for that which you 

do now may be remembredagainft you many yeers after, 

perhaps twenty, thirty, fourty yeers hence, God may 

come upon you for wtm you do at this prefent ; me thinks 

this mould be unto young men a mighty ftrong motive to y 0Ut r o f mi 

take heed of wicked lives, Tombs fins may prove to be ages ages term 


Oh! is it not a great deal better that God mould re- 
member the kind n els oFthy youth, than the fins of thy 
youth } Jer.2,2. Oh you that are young, begin to be god- Ier * Z* 2k 
ly betimes, that God may remember the kindnefsof your 
youth. And oh the blefled condition the Saints are in,in 
comparison of the wicked : You have Co many expreffioHs, 
that God will remember their fins no rnore^ that he will bury them 
in the bottom of the Sea ^ there are at leaif a dozen cxpreffions 
in Scripture, and I had fome thoughts to fpeak of them 
all, but I fee it will be too long to fpeak of them now, Of 
Gods cafiing away their fins ("the fin of his Peopie-J 

But further : 

Now wi'd 1 r member thtm7\ That is , in the time of their 
Holy Duties. Now this is a fad thing, that God mould not 
only remember a mans fm^ but even then when he is about 
to offer fact i Sees to God, as in Heb. 10 3. it is-iaid, thatthe Heb.ict 
fdcrifiees of the Law did bring fins into remembrance: that is, WufitmL 
It was a note of their guiltinefs every time tljey came to of- 
fer facrifice, and their facrifices did not do away their fins 
full 7, Now I will remember them. Then when they offered 
facrifices in in a carelefs and ungodly way, furely thefe fa- 
crifices would bring their fins into remembrance indeed. 
Hence obferye : T God 


An Expofrtion of Chap. 8. 

God remembers thtfim of nicked mm in the performance of 
Holy Duties in a fecial manner : and that upon thefe two 

grounds. ^ ; r TU 

Firft 3 Becaufe ive come into Gods prejence. I here we come 
before his eyes in a more efpccial manner; we are in Gods 
eyesalwaies, but in Holy Duties the Scripture fpcaksof 
fe&ite it av a more efpecial drawing nigh to God. If a Malefa- 
etoi that hath committed a faft a long time fince, and he 
thiiksit is forgotten, if he mould prefume to come into 
the Kings or judges eye, this brings into remembrance 
whatfuchamanis. So wicked men,when they come in- 
to Gods eyes, are bold to draw nigh to God in an impu- 
dent way although their confeiences tels them that they 
have not fought to do away their fins by faith and repen- 
tance, this puts God into remembrance (to fpeak of God 
after the manner of Men.) 

Secondly, Becauje their Holy duties are aggravations of their 
Cm\ therfore God wit remember them then rather than at any other 
ume^% thus: for the Jews (in the text) here to come to fa- 
crifice for their fins: certainly the language of which was 
this: Lord,IacknowiedgIdodefervedeath my felt for 
the fins which I have committed.and I can only have peace 
with thee through the facrificeofthy Son that I beieeveis 
to come; now for them to come and fay foand yet conti- 
nue in their fin ftill, this ads impudence unto their fin 5 it 
was a fin of infirmity before/it is a fin of preemption now. 
So, when men (hall prefume to come before God in pray- 
er they have lived wickedly heretofore, and now they 
come before God to teftifie their refpeft that they profefs 
they ow to God, and yet their confeiences tells them that 
they do wickedly depart from God in their lives; when 
they come in prayer certainly they come to confefs and 
name their fins before God, and to tell God what -tinners 
they are, and yet ftill their hearts do clofe with their fans, 
jea what an aggravation is this ? yea they came to ludg 

Ver.i 3. the rrophefie of Hose a. 123 

themfelves for their fins and yet (till to continue in them 3 
Oh my brethren i£you did but think of the aggravation 
that fuch prayer caufes of our fins it would make our 
hearts quake and tremble. But I fpeakonly tothofethat 
are Hypocrites and live in their fins (HI , their Holy duties 
do but aggravate their fins, and therefore no mervail 
though then God remember their fins in a more fpecial 
manner. We have caufe to wonder that God doth noc 
come upon fome of us in his wrath while we are in the 
midftof our Holy duties, as Pilat came upon the Galileans 
and mingled their blood with their Sacrifices, and i r o while 
we compare the lives of men with their prayers CI fay) it 
is a mervail that God doth not mingle their blood with 
theirfacrifice; Oh take heed any or' you that are confci* 
ous to your felves, or your hearts doling with any known 
fin, take heed the next time you go into Gods prefence in 
prayer and confefs your fins, and judg your ("elves, take 
heed that God doth not then remember your fins ; Now will 
1 remember tbem> even in the time of their holy duties ; you 
think that's the time of our greateft pleafing of God, but 
it may prove to be the time of Gods remembring your ini^ 
quities againft you. 

And vifit their fins. 

God vifits either in Mercies or Judgments, and in the 
godly vifiting, it is to be underwood concerning thofe 
things that feem'd before to be neglected, as in the 21. of Q en *-- 
Genefif) God vif ted Sarah when God feem'd to have neg- 
lected her : and fo in Exod. 4. he vifited the children of If- Exod-. 4< 
rael, that is, when he feem'd wholly to have negle&ed 
them : and fo, I will vifit their fins, though they may 
think I have negle&ed them yet? I will vifit their fins. 
Whence obferve, 

God vifits mens fins when they thinl^they an mofl mghlhd Obf. %, 
by God -j God hath his time to make diligent enquiry for 

T 2 all 

1 24 An Exfojithn of Chap. 8. 

all their fins, in Ex&d. 52. 34. In the day whenl vifit ^.1 niil f 
Exod.$z. v ifi t their fins upon them, then all their fins fhall come op 
^* together, and that's the reafon that Gcftl is content to bear 

with wicked men and wink at their fins for the prefent, 
why? becaufe God hath a day for to vifit them, this fin 
which they commit now, they (hall not hear of it till a 
great while hence, but I have a day to vifit, and then this 
and the other fins (hall come. Daies of vifitatun hereto- 
fore were wont to be cal'd daies o£ vexation, but the day of 
Gods vifit at ion will be a day ofvtxztion indeed to ungodly 
"Mkaln 4. men « -*Sft*k 7- 4 • th* beft tf &em is a bryar, the moft up 
right is fi^arper than a thorn, the day of the Watchmen and thy 
Jj*. 10.3. Vifit ation Cometh^ now Ji) all be their perphxity. In 7/z. 10. 3. 
^ind what will you do in the day of Vifit ation, and the ViJ] elation 
which foati come from far ? To whom wiU you flee for help ? and 
where willy ou leave your glory ? So I may fay to many guil- 
confciences. Oh thou poor wretched finful creature,what 
wilt thou do in the day of Vifitation 1 thou canft tell now, 
thou canft go home and be merry and do what thou lift, 
but what wilt thou do in the day of vifitation I 

It follows : Theyfiall return (or as fome tranflatej they 
will return to Egypt. 

1. It notes And To it notes their fin for which God will vifit them, 
vheiYfin. and the courfe that they wotrld take when God was about 

to vifit them, They will rejurn to Egypt. Whither will ye flee 
in the day of vifitation^ We will fly into Egypt fay they, 
if the Adrians power grow too great,we will go into Egypt 
for- help, and this may feem to have reference to that ftory 

2. King, in the 2. of Kings, 17.4- The King of AfTyria found con- 
I7-4, fpiracy in Hojhea-, for he had fent meflengers to So King of 


The Note from hence is this; Carnal hearts when God is 
<u\ fitingt hem for their finf they have plots in their heads to fin ft 
this way and that way for themfelves. Vain deluded foul ! 
thy thoughts mould be, how fhould Imake up my peace 
with God ? how fhould I feek the face of God ? thou art 


QbL 9. 

Ver. 13. the Praphefe ofH o s E A. 125 


thinking of this and the other (hift, whereas thou fhouldefl: 
only be chinking of making up thy peace with God. And 
thus it is with Kingdoms., when God is viiiting Kingdoms 
you (hall have many that fit at the Stern, that all their 
thoughts are about carnal helps, whereas their great 
thoughts (hould be,how they might fall down beforeGod, 
& feek to make peace w th God & the Kingdom: thus it was 
here, I willviiit them, and they think to return to Egypt. 
And if you take it as a Judgment, it is threatned that they *• Their 
{hould return to Egy pt, in Vent. 28, at the latter end, there ] u <tg™ ent - 
it is put in the clofe of all the former Judgments, That they Dm ' 2 
jloit Id return to tffft. 

The r> T ote is, That it U one of tbt weft dreadful Judgments Obf, 10. 
upon a Nation, after God hath delivered them from a bondage, to 
deliver them to the fame bondage again : And as it was grie- 
vous to be delivered into the bondage of Egypt, fo more 
to deliver us into a fpiritual Egypt : If we mould again Applicat. 
come under the power of thofe that have perfecuted us and to Engl. 
thofe that have opprefTed us, that they (hould have their 
full power over us again, oh our bondage would be feyen 
fold more than it is : And yet what caufe have we to have 
our hearts tremble and (hake when we think of our abufe 
of the beginning of Deliverance that we had 1 but of all 
judgments let us pray to be delivered from that judgment, 
that we may never go back again to our prifons. 

Butjufi with God it is that thofe who inherit their progenitors Obf. 1 f. 
Jinsjbeyfiould inherit their progenitors judgments. You con- 
tinue in their fins, you (hall have their judgements al- 

But were they ever carried into Egypt, was this threat ever Quefh 
fulfilled ? * 

No, They were not carried captive into Egypt.but they ^ n fvv 
fled into Fgyp: for Refuge, and there they lived'and died Ic 

Hence obferve, All places are places of mifery when Godfr Ob 
fg^es a people, As all places are comfortable when God is with a 


126 An Expojttion of Chap.8 # 

people. Many men take their courfe to feek to refuge them- 
lelves,toheIp themfelves, and perhaps they have what 
the anftvc- t h ev W ouId hare in part, but when they have had what 
^tifrcTis l ^ e y wou ld-have 3 even the having of what they defire 
the cxecu- V towe$ to be the executiS of the wrath of God upon them: 
tip* of you have a mind to go to Egypt, you dull return to Egypt 
Godswmh faith God. It follows in the laii verfe. 
of times. 

Ver. 14. 
For Ifrael hath forgotten hit Maker. 


HEY have forgotten their Maker, but Tie remem- 
ber them faith God. 
Obi, 1. When men thlnhjeafl ofGod 3 then h Gods time to come upon 

them for their fins $ when they are in the greateji fecurity of all : 
whereas it you would remember your fins God might for- 
get them;, or if you would remember God your fins fhould 
not be remembred, but you forgetting God, your fins 
are remembred. It is an abominable thing for us to for- 
get God by whom we had our memory, by whom we are 
remembred, we mould never have been thought of if God 
had not given us what we have, and therefore for us not 
to think of God it is a vile fin. Now God is forgotten when 
he is not honored, minded as our confidence, help, refuge, 
our only good , when he is not obeyed ; if we do but re- 
member fin, we cannot but honor him. How many forget 
what manifestations once they had of God ? they are paf- 
fed by from them, and other things take up their thoughts; 
Oh ! what an appearing was there of God to many of 
your fouls heretofore, and what conference between God 
and your fouls? what ludre of Gods Spirit upon you? 
and you thought you mould never forget thofe things ; 
but now other things are in your hearts. Oh! fuch men 
JfW °f and women havecaufeto fear that they are under much 
watb wrath that they mould forget their Maker. God challen- 
&clef' 12, ges remembrance under this title: Remember thy Creator in 
1, ' ' the 

■ 1 II— I ■ I — — ~~ ~~ ■■ ! ■■ ' I — — 

Ver. 14, the Prophejie of H o s E A. 1 27 

*fo dates of thy youth. There's no creature but the rational 
creature that can reflect upon the caufe of their being, the 
firft caufe;, and therefore God would not lofe the honor 
from this creature; Indeed the Ox knows his owner, and 
the Afs his Matters crib, the beafts can take notice of thofe 
that bring them good things; but to refleft upon the caufe 
of their firft being, (I fay) that's proper to the rational 
creature, and therefore it is an honor that God expe&s 
fro?n you, and will not lofe it. 

The word here Creator , their Maker, it is not now meant 
for God- giving them their being, but Gods advancing 
andbleffingof them fo as to bring them to that happy 
condition that now they were in, Ihey have forgotten their 
Maker, Oh they have forgotten that God that hath ad- /jL# 
vancedthem. So I find the words ufed in 1 Sam. 12. 6. 12.6* 
The Lord that advanced Mofes a?id Aaron ; but the words in 
the Original are, the Lord that made Mofes and Aaron: 
that is, when God call'd them to the publick work, God 
made them. Indeed for a man to be cali'd to publick' fer- 
vice is a great honor that God puts upon a man, God 
makes a man then ; as many times we ufe that Phrafe our j- y e im _ 
felves, if a man be raifed to any preferment we fay, fuch a ployed m 
man is made for ever. Oh that man which God ciBip&ty'firk 
his favor upon, and delights to ufein publick fervlce, that vtce "tbe 
man is a made-man; But they have forgotten the Lord that made ma ^ r '& °f 

That's the Note from hence. It's Gods favor thai- m ripi a* Ob£ 2 
man. You have an excellent Scripture for this in ^43. - 

7. I have created him (fdhh God) for my glory y I have formed **'^' 7 *' 
bim$ealbavemade him. Here's thefe three words toge- 
ther. God doth not fatisfie himfelf in this, I have given 
him his being, or all that he hath, but he makes ufe of 
of thefe three feveral words toiignifle how all cur good 
comes from God; I do not know fuch an expreffion we 
have in Scripture, I have brought him out of nothing, 
then fecondly I have formed him^I have put beauty and 

j s3 An Expedition of Chap. 8. 

glory upon bini, yea and thirdly I have made him, I have 
rai fed him to the htight of all; God hath created us all, 
» but hath he formed us? We are to look at Godv forming as 
well as at his creation, how God forms and faftrions us un- 
to his own will. 

7 hey have forgotten God their Maker, 

That fhould have been the other Note, 7bat the greater 
2 * height of excellency God raifes any man to> the more vile and me- 
lted is the fn of forgetting God when they are advanced. Many 
men wiii remember God when they arelov/j but when 
God hath advanced them 5 then they forget hira,and that's 
worfe. But it follows. 

And have built Temples, 

How is God forgotten, and they build Temples to the 
honor of God ? You accufe us of forgetting God our Ma- 
ker; What People in the world doth rememember God Co 
as we do, when we are at fuch charges as we are at. 

The word that is tranflatedTew/?/^ itfignifies Palaces. 
ibeChuYcb The Church is indeed Gods Palace : but note from hence, 
Gods qi xt when God U werfiripedin any way hut his own, then God is 
forgotten, Papifts they fet up Images, and they fay it is to 
put them in mind of God ; but the truth is,they forgctGod 
in it. 

Again, When mens hearts depart moft defyeratly and far- 
thefi off from God, they are many times'very forward in fuperfrhi- 
oui worjhip. As we know it in the primitive times, the 
hearts of men did clofe moft with the power of godlineft, 
and were tnorefincere in their worlhip ; bur afterwards 
when they came to have peace, in, and zherConftantines 
time when they had Temples, then they forgot God mod 
and grew fuperimipus. When the GhiiMans worfhiped 


Ver. 1 4. the Prophefe o/Hosea. 129 

God in Dens and Caves of the earthy they remembred God 
more than when they had glorious Temples built for 
them. Men that have departed from God and have guil- 
ty confcicnces, ehey mult have fomcthing to fatisfie their 
confeiences. Of late our Kingdom, how defperatly was j n jiance& 
it departing from God, and fetting its felf againft all the inthehte 
power ofgodlinefs r But never more for building of Tern- times in 
pies, that is, more for an outward pompous and glorious England* 
vVorfhip ; but they forfook the Temples of God and per- 
fected them, and the Saints of God that were the Temples 
of the holy Ghou\,they were negle&ed. 

But what was tbeir reafon here Cyou will fay) Why U it afn Qntft. 
to buildTemples ? 

I anfwer : firft\, It was in them a fin ofHypocrifie. Anfw« 

Secondly, A fin of Super flitim* 

A fin of Hypocrifiein this, In that they would per fe- -f"/j* 9 
cute thofe that would go to worfhipat the true Temple, j mp i SSt ^ 
and yet that they would beftow fo much coft in building J Ie * 
Temples of their own. And many of the Antients have 2 , 
many large inve&ives againft al fuch as ftial bellow a great 
deal of outwatd buildings, and yet let the poor Saints 

2. It was Superftition in them, they would not go to 
Jerufalem^io the Temple that God had appointed, yet they 
would fet up Temples of their own. There are many that 
hate the true Temple, and the true Church, thati^, the 
Communion of Saints^ yet magnifie the outward buil- 
dings,as if there were no other Church but only that. So 
the Jews, when God would have them build his own Tem- 
ple there they were flack enough : in Hag, 2.2. & 4.9. veri . *^p 2; 2 « 

WhatadealofftirhadGodby his Prophet to get them to ™ ^' 

build his Temple, bi*c their own Temples they would 


Bnt wherein was thefupsrfihion for them to build 7tnipks ? H %&i 
Thus : It is fuperlUtion tor any men to put holinefs in ffi"™^. 

any buildings of their own. There were Three things TuiidTsm* 

II that /fa. 

i?o AnExpofttionof Chap.8. 

that made the Temple atjerufakm an holy Temple; and 
none of them can be attributed to any other place in the 

terZtl Fkft i Jt 7 aS /? T n H God/o as k was * £ " t0 ™** 

le m e fir4> SecondI y> & did fanctifie the very duties that were 
and Pecu. performed. 

Hartoit. Thirdly, It was a type of Jefus Chrift. There were 
Thefc three things that were proper to theTemple at Jew- 
No mgu- f Jtm ' And therefore you rouft learn for ever from hence, 
ment ther- tnat there can be no argument drawn from the Temple as 
forefront Jerufakm for the holinefs of Temples now. 
thence for i. It is a fuperftkion in any man to fet apart a place 
%tmbes %£ lt (hottldbeaik tomake «fc of it for any common 

2. Which is worfe, and that is, For any man to fet a- 
partaplace fo as to think that the very place mould fan- 
aifie the duty, becaufethe Temple of Jerufakm did fo : 
Now for a man to think that his prayers are fandified, 
Prayingin becaufe they are within fuch abuilding as this is, isfuper- 
wmon ftki n n : L CnCe a c ° m Pany oi P°°r ignorarft people they 
accepted, m " ft 8° bchlnd * piller and pray, as if they were accep- 
ted the more becaufe of the place. It's true, when we 
tmlefswith come and Joyn with the Church, then our prayers are ac- 
tbe holy cepted, becaufe it is in a way of Ordinance. So Cbryfo- 
f M ff c & m ftom cries out of this fuperftkion, faith he, Jeremiah when 
he ftuck in the mud could pray, and Job when he was up- 
on the dunghil, and Jonah when he was in the belly of the 
Chryfoft WhaIe > and therefore why fhould we tie Gods hearing of 
Hom.79* of prayer to fuch and fuch places? Befides dedication,they 
ad Popu- had inchantments : Ab auguribus in augur abanturfuis auga- 
lum, riis [anBiomm reddebantur> hoc nififieret, Templa efie non pote- 

rant (it fie Varrone) fed tdesfacr* dicebantur. Men have been 
SomtHea- ve *y F ofufe in this, both Heathens and Chriftian*, and 
them a- y et * find ln f° me Tories that fome of the Heathens were a - 
lainjt it. gainftj they thought God too great to be worfhiped inr 

Ver.T 4 the Prophefe of Ho sea. 131 

anyplace, the principle it fclf (that God was great) was 
true, but that theretore he might not be wcuihiped in a- 
ny place that had a cover over the head they thought ic e s 
too much 5 fo it was reported of Zmo the Phyloiopher, "j,*^"' 
he thought that Temples mult not be built. And the Per- „£™ 
fans that worlhiped the Sun, they thought that the whol Jogm.Zen 
world was theTemple of the Sun^nd would have no other *&« Pw- 
Temple. And Xerxes, the wife men perfwaded him to i£ ns ' 
burn all the Temples of Greece, becauie they would (hut ^" XeS 
up God within walls, fo fome of the Heathens had fuch ' 
thoughts of God, though ordinarily the Heathens were % 
very abundant in building of Temples to their falle gods : 
And Jofepbui reports of Herod that he would feem to ho- 
nor God by building a glorious Temple j in the fifteenth 
Book of his Antiquity and the fourteenth Chapter, the J° re P hu * 
Temple that was in Ghrifts time it was of H&rods buil- ♦ 1 5' CI + 
ding, faith Herod, this Temple wanteth lixty cubits in 
height of that which Solomon iirft built. And you know 
the Scripture tels, that thofe which faw his Temple did * 
weep when they faw the fecond Temple which was built, Pauts- 
and faith He/Wbecaufe it was not fo glorious as the Tern- «w4- 
of Solomon was, therefore he would build it and make it as 
glorious as that was, and fo he laid out a great fum of 
money upon it in building it with white Marble ftones, 
twenty five cubits long, and eight cubits high, and about 
fome twelve cubits broad, Thus fuperilitious he was. And 
fo many have been in this way, many if they be fet upon a 
way of their own they care not what charge they lay out, 
but as for thofe things that concern God they are flack c- 

•Andjudab hath multiplied ftneed Cities. 

Judab feeing Gods Judgments upon Ifrael 9 doth not 
make that ufe of the Judgments of God upon their bre- 
thren fo as to confider their own fins, and fall down be- 

U 2 fore 

1 32 An Expoftim of Chap. 8. 

fore the Lord and be humbled In his fight, but when they 
faw that Gods hand was again!: the ten Tribes, all their 
care was to fortifie themfelves; let us build itrong Cities 
that we may be delivered from the miferies that are come 
upon our brethren 5 This is that which carnal hearts do, 
when God expects that they (hould be put upon humiliati- 
on and repentance, and look to it and confider whether 
they have not the fame iins among them that were among 
their brethren, they regarded nothing but carnal means; 
It's lawful to build ftrong Git!e? D to fence our felves againit 
Stroh? Enemies, yea but we had need lay the foundation of them 
places to in humiliation and reformation^ and when they are built 
be dedica- they may not be refted in, for faiih God, 1 will fend a fire 
tedbjpra- an d devour them ; we mult not blefs our felves in any ftrong 
yntandre- p j acesas jf t h a t could deliver us from the wrath bf God. 
I have read of a City that fearing their enemies, they lent" 
toa neighbor Prince to come and help them, and charged 
AnotMe their EmbaiTadors to tell him their ftrength they had. I 
slt>rj. but faith the Prince, have you got a cover to defend you 
from Heaven, and if not, I will not meddle with you, for 
you mud havefomething to award Gods wrath from you, 
becaufe you are fo wicked a People, and except you have 
fomething to deliver you from that I will not afTift you. 
So though we have ftrong wails,yet we muft look for a co- 
ver from Heaven^which is our peace with God through Je- 
Obf'l* Again, Ihey have multiplied fenced Cities.] For outward 

fafety men think they have never enough, to fecure them- 
felves from poverty and from their enemies, but to fecure 
themfelves from Gods wrath they think they have enough. 
In fpiritual things we are content with a little, but when 
it comes to our outward fecurity we think we can never be 
toofafe; and indeed this will bean argument what it is 
that your hearts are moft upon, that that you endeavor to 
fecure your felves moft in, that'syour chiefeft good, that 
chat you would make moft fure of 3 and if any thing in the 

world i 

Ver. 1 4. the Prophejie o/Hosea. 133 

world could make you more fureyou endeavor to doit : 
a gracious heart will never fay. May I not go to Heaven 
though I do no more? but can there any thing more be 
done? doth God require any thing more of his creature? 
God that knows all things knows my heart is ready to do 
all chingt that he hath reveal'd to me, and if there were a- 
ny thihg more to do, Oh chat I knew it that I might ful- 
fill even all right eoufntp. . 

But I'le find a fire. 

Sikh the texr, Ibej multiplied Cities, butlrvVlwdafre. Obf.2. 
When we biefs our felves moil in our own thoughts *fce 
Ihouldconfider, but what are Gods thoughts? we think 
we will do thus and thus, and Me fave my felf this way or 
the other way; poor wretch! thou faieft thou wilt do thus 
and thus, yea but think, what if Gods thoughts be other- 
wife at the fame time ? thou art plotting to fave thy (tlf 3 
but God is plotting to deftroy thee: What if there prove 
to be a disjunction between Gods thoughts and my 
thoughts ? Wicked men have plots arid devices for theni- 
felves, but God comes with his divjuncVicns, I'ledothus 
and thus. And this we are to hope that God will deal England's 
gracioufly with us in regard our enemies they are full of L !! en '" s 
plots, but God hath been pleafed to come in with his dif* {^f ld ^/ 
junctions, Gods thoughts hath not been as their thoughts t ^ u ei 
blefTed be his Name. 

But Vie fend a fire , it may be that they think that their Expol. i. 
Fores are foftrong that they cannot be beaten down, but 
Tie fend a fire to burn them down. 

Eutlrather think this fire is meant metaphorically, I'le Ex P°f 2 * 
fend their enemies which (hall be as a fire 5 and Co enemies 
are cali'd a lire many times in Scripture. 

And Pie fend afire. By whatfoever means fire comes., Obf.]*- 
Gods hand is to be look'd upon in all fires ; If there hath 
bsen a fire in your ftrectsor houfes 3 you will enquire by 

134 AnExpofition of Chap.8. 

what means ic came : look up to God whatfoevet the 
means was, it is God chat fends the fire. 

And it JbaE devour their Palaces* 

Obf. 4 Brave things they are fubjecl: to Gods devouring fire. 

Oh let us as when the Difciples look'd upon the fair bail- 
dings of the Temple and wept, faith Chrift, Jbere Jball 
not be a flow left upon aftone ; fo when we look upon our 
brave Palaces, Oh let us confider how quickly the fire of 
Gods wrach may come and not leave a ttone upon a ftone. 
Let us look up to that place where Chrift is gone to pre- 
pare mantions for us, and to that building that is eternal 
in the Heavens, made without hands. And thus through 
Gods mercy and affiitance we have gone through this 
Eighth Chapter, 



Ver, i the Prophefie 0/ H o s £ A. 135 



Vers. i. 
Rejojcettoty Ifrael for joy as other people -3 for 
thou haft gone a whoring from thy God then haji 
loved a reward upon every corn four. 

c^c^o^c^cfoE R E begins another Sermon of the Pro- 

tMm§0^i P het8 - Gualnr £hinks this t0 be thc fixt 

^^'^^2o^ Sermon thatthe Prophet Hosea prea- 
^$3£i ^ ^^1^ cnec * to tne ^ e ten Tribes, wherein he yet 
^&S?5^:S)*2o^ 8 oe8 on in tne wav a8 ne did before,con- 
c^c^SMcSSc^j vincingoffin, and threatning of wrath 
**»«*> *■«*»«*» againft J/™/'; and this Sermon was the time 
preached in a profperous time, when Ifrael (the tenTribes) of thh?v>- 
feemed to be in their greateft rufTof pride & refers fbefie. 
according to Interpreters to one of thefe two times : Either 
to fome fpecial time when when they prevailed againft 
their Enemies, or to the time when they made their League 
With the Adrians. 

The time when they prevailed againft their Enemies, 
and fo it*s thought to refer either to the time that we reade 
of in 2 King, 13, 15. thetimeof jW<?4p when he beat Ben- 


1 36 An Expojition of Chap. 9. 

hadad three^ime?, an ^recovered the Cities of Ifrael ! 

Or that time in 1 King. 14.13. And Jehoafn King of If- 
raely fao^Arnaziah King of Judah, and came to Jerufalem, 
and brake down the wall of Jerufalem 5 and tool^all the Gold 
and Silver, and all the vejfds that were found in the boufe of the 
Lord) and in the trejfuns of the Kings bottfe , and bo fr ages, and 
returned io Samaria. This certainly was a time of great 
jolity and mirth among the ten Tribes, or in the time of 
Jeroboam 2 King. 14* 28. and fo in the time of Pek^b 
2 of Chronicles, the 28. that was a fcirne of great jolity 
and mirth to the ten Tribes becaufe of their prevailing., 
the text faith, Ihey flew in Judah an hundred and twenty 
thoufand in one day, all valiant men : and the children 0/ Ifrael 
carried away captive of their brethren two hundred thoufand, wq- 
tnen^foniywd daughter s^andtoo\dfo away much $ oil from them, 
and brought the jpo'd to Samaria. Now in this time their 
hearts did fwell much, for in verf. 10. the Prophet Obed 
came to them and faith, Behold, becaufe the Lord God of your 
fathtrs was wrath with Judah he bath delivered them into your 
hands, and ye have fain him in a rage that reached up unto Hea* 
*ven. And now ye purpofe to \eep under the children of Judah 
and jerufalem for bond-men and bond women unto you. But 
are there not with you, even with you fins againjl the Lord your 
God ? It feems to be almoft the fame expreiTion as we have 
here in the text, as if he mould fay, Now you purpofe to 
keep the children of Judah and Jerufalem for bond men 
and bond-women, and you infult and re'ioyce, and you 
think you have gotten the day and you have prevailed; 
but are there not fins among you? juft as he faith here, 
Rejoyce not, Ifrael, for you are gone a whoring from the Lord, 
asifheftould have faid, though God hath given you a vi- 
ctory and you think you have matter of much joy, yes 
rejoyce not Ifrael & other people. . 

&P S A As other people. Why > 

Firft, Becaufe the conqueft you have gotten it is over 


Ver.i. the Praphefe of Hose a. . 137 

your Brethren, therefore rejoyce n6t as other people, do 
not rejoyce in your flaying your Brethren as other people 
{"the Nations about you) would rejoyce in the flaying of 

IhafsafadWar wb en the Conquer erbatbcaufe to be fad at Obfery" 
the very. Qonqtiefi. It were no great matter though it other 
people had gotten the victory they iliould triumph, why 
not? though you have gotten the day, yettheie Wars arc 
Wars that you mould not triumph in, for by this means 
the Nation of the Jews is grown weaker and is in more 
danger to be made a prey to the common enemies, and 
therefore do not you rejoyce as other people might rejoyce 
in fuch aConqueft. And indeed fuch are our Wars and ^fe for 
Victories at this day, we mud not rejoyce in our Con- England. 
quefts as other people, not fo rejoyce as if French or Spa- 
niards came among us, or as if we were in a forreign Nati- 
on, for our Conquefts weakens our own Nation, it is the 
deftru&ionor our Brethren, and therefore in this we are 
not to rejoyce as other people in their conqucfts. 

Or fecondly: according to others it doth rerer to that A , . 
time whenMenabem made a League w th thedjj}rian,2 King. $ dttm 
15. 9. (Tor there's no fuch way to underftand the meaning The time 1 
of the Prophets than the reference to the time that they helps to 
preached in, and that they aim at) we reade that Menabem ^ n ^ er fi an ^ 
made a League fthat was the King of the ten Tribes of If. tb h e / r0m - 
raei) made a League with the AJjyrian that great King,thac * 
he might be with him to confirm the Kingdom in his hand. 

Now people ufe when Leagues of paflitication, and aflb- 
ciation are confirmed between them and others, to tri- 
umph and rejoyce by outward expreflions, to manifeft 
their greatcontent in them, Oh! now there is a pea*ce 
made, now we (lull grow ftronger than ever we were, and 
be delivered from many troubles that were heretofore up- 
on us. Jfratl blefled themfelves in the AJ})rian> in that 
they had got fuch a rich and mighty Prince to be on their 
fide, that now they had made their peace with him, they 

X thought 

j g 8 An Expofition of Chap. 9. 

thought they were fafe enough, now they were fecure,and 
contemn'd all threats, and derided all that the Prophets 
Ifrdels ftould fay againft them, now the Malignants they lift up 
mail?. their heads and infult over them that would fay, Gods 
mntoi Judgments would follow them if they did not joyn with 
Gods people in the true Worfhip of God, they fung away 
care, and none thought of any danger in regard of their 
fin, they could nox endure to hear of any complaining of 
aby thing that might difturb their jolity and conceipted 
happinefs, that they promifed to themfelves the continu- 
ance of. But now faith the Lord by the Prophet, Kejoyee 
not mehjey as ether pe n fk> be not too confident with whom 
you have made fuch a fure League, for they may prove to 
be your undoing, it may prove to be the inftrument of the 
greateft wrath of God againft you that ever you had. and 
indeed he was fo, the Aflyrians that they made their peace 
withal, and joyned in League with, and rejoyced much in 
he proved to be the greateft inftrument of wrath that ever 
the people thefe tenTribes had ; you have made your peace 
with him, and now you rejoyce; but you have not made 
your Peace with God faitfv the Prophet. What good can 
Pacifications, can Leagues made with men, peace ftruck 
with them do, fo long as ftill ye go a whoring from your 
God, and break your peace and covenant with him daily. 
Oh rejoyce not therefore ! 
Obi. p or kferve, 'Though Leagues and peace made with fuch at 

**d & pvace have been enemies are matter of rejoycing, but they may likereife 
tebertn we be fuch as we may have little caufe to rejoyce in 5 they have the 
muekve- names of peace and union a while, but fuddenly they may 
joyce, W4? cnan g e their names, and becall'd a maffacre, and ruin, 
preveocca- and deftru&ion to a Nation, efpecially if the foundation 

farm of <> ur P eace bc not Iaid in reformation 5 and ftill a people 
goes a whoring from their God, rejoyce in no peace that 
Vt-Btnot- you can make with any whatsoever fo long as you go a 
greedy of whoring f rom the Lord* 
%utht Tliat's the Note from tKenee* if it hath reference to the 

r'' ii li ,k m 

Ver. I . the Prophejte ofH o s e A. 139 

time when people have been worn out with Wars, they 
are greedy of any kind of peace, they care not with whom 
they make it. Oh nothing but peace, let us have that, and 
if there be but a peace concluded once, upon never fach un- 
fafe terms. Oh! the Bells muft ring, and Bonfires muft be 
made. This feem'd to be the condition of the people at 
this time, but faith God, you are deceived, this peace 
you have made will prove your undoing, Rejoyce m not 
therefore as other people , for y oh have gone a whoring pom your 

But thofe Obfervations that we may take from either of Obf,i* 
thefe two times, from the time that they got conquefts over . 
their enemies, or fecondly from the time of their peace, 
put them both together are fuch as thefe. 

Firft, Carnal hearts rejoyce and blefj themfelves in 
their outward prefent profperity,in their Heakh,Strength, 
Friends, as if all were wel with them, although they be 
under much guiltinefs, though there be fearful breaches 
between God and their fouls, and how things are between 
God and them they care not, fobe it all may be well with 
them for outward things j this is the guize for carnal 
hearts, theyare prefently upon the merry pin, and rejoyce 
and delight much if fo be that thy may have but any pro- 
i perky, though but for a while, if there be no punimment 
of fin upon them the guilt and polutionoffin never trou- 
bles them. Saith Augufiin in his twelfth Traft. upon Jchn, Seculi \& 
Ihejqy of the world is nothing elfe hut their wickednefi 'unpmifted; '"'*> <ft 
if God do not pun ill ihem prefently then they have a great im f umta 
deal of joy. And in Amos, 6. 4. there you have the dif- A?J't 
sriptjon of the people ot l.frael more at large (for Amos j oh n 
prophefied in the fame time that Hofea did) 7hej lie upon traft 12, 
beds of Ivory, and ftretch themfelves upon their couches, and eat 
the Lambs out of the flock^ and the Calves out of the midft of the Aimi ^ 
fialt, that chaunt to the found of the Viol, and invent to themfelves 
inftruments ofmufi c { like David, that dnm\ Wine in howls, 
and anoint themfelves with the chief oyntmmts - 9 hut they are not 

X 2 grieved 

140 An Expojition of Chap.9. 

grhvedfortke afflictions of Jofeph. Well; have not yotf 
more reafon, you afflicted and diftrefled Saints, to re- 
Joyce in God without the world, than they have to rejoyce 
in the world without God? (hall not all the wrath of God 
that hangs over the heads of wicked men, and all the guile 
there is upon them damp their joy when they have but 
meat, and drink, and cloath, and a little outward profpe- 
rity and (hall the lofs of a few creature comforts, fuch as 
many Reprobates have to the full, damp your joy, wheri 
you have an intereft in all there is in God, in Cnrift, in the 
World, in Heaven, in Eternity ? when all this is the mat- 
ter of your joy, whatanunreafonable thing is this ? 
0fef %■ & fecond Obfervation from the words; 

Rejoyce not JfraeW] When men are jolly and merry, 
they mould conflder, Well, but would God have us to re- 
joyce? They were jolly and frolick, I but the Prophet 
comes in the Name of God and faith. Oh! but God is of 
another opinion. When therefore we find our felves jo- 
cund and merry, we mould confider, but is God of the 
kme mind that we are of? Many mens rejoycing is fo dif- 
agreeing to Gods mind, as they dare not fo much as con- 
fult with God or their own confeiences to know what God 
and confeience will tell them concerning their rejoycing * 
the more men can prevail with their own confeiences to be 
iilent, the more joy they have, yea fome there are that have 
fa much guiltinefe upon their fpirits, as they can have bo 
joy, but at fuch time when they can take advantge of their 
own confeiences, they are fain to take a time when their 
confeiences are afleepor elfethey can have no joy ; Now 
eurfed be thatjoy that cannot (land with a free working of 
a true enlightened confeience, 
Obf.;'. Thirdly, Mm may be in an outward profierow condition, 

VTema) and yet have little caufe to joy in it; all outward profperity 
frcjfer, & mg y # anc i w ' lt ^ tne neaV y wra th of God hanging over the 

«feX ,finnw * head3hfcma y- be ' D P° nthewy brink ° fdcftruai - 

on and yet profper outwardly, outward profperity may 


Ver.i . the Trophefie ofUosEA. 141 

come in wrath, the curfe of God, the poyfon of Gods 
curfe may be in the Wine as well as in the Water, wicked 
men that are poor have their Water poy foned, and wicked 
men that are rich and profperous have their Wine poifo- 
ned, and what difference is there between drinking poifo- 
ned Water and poifoned Wine r the fwelling of carnal 
hearts in their profperity it is a fign that it is poifoned to 
them. Outward profperity as it may come in wrath, fo 
it may ftand wi.h wrath, and make way to wrath, by it 
the veffels of wrath may be fitted to deftru&ion; God ma- 
ny times hath a further reach in fuffering wicked men to 
profper than they ate aware of 5 as Efler, when (he invited 
Hamon to a banquet^ he drewfuch a connexion that he 
was honored above all the Nobles in the land, and he goes 
away rejoycing and tells his friends of the great honor 
that was put upon him 5 but Efier had another defign in it 
than Hamon thought of, it was not to honor him but to 
deftroy him. So many people whofeeftates God raifes, 
they make other manner of connexions from Gods dea- 
ling with them than ever God intended, they think God 
hath blefled them, when the truth is God is working their 
ruin and deftru&ion ; 4s a painted facets no argument of a An ^ t 
good complexion^ fo a profterour efiateisno argument of a good fimilc.- 

Rejoyce not for Joy. 

Carnal hearts in their joy arefet upon jolity, their fpi- q^ x ;. 
rits infultand they think of nothing that mould mode- 
rate their joy, fo the words import. Re Joyce not for yy - if 
you will rejoyce, let there not be meer joy, but fcjme kind 
of mixture in it 5 there fhould be a mixture of reverence 
and fear in our rejoycing, we fhould rejoyce with trem- 
bling here in this world. 

Whatfoever bleffingswe have from God, yet (I fay) we 
fhould rejoyce with trembling herej remembring firft our 

unworn • 

142 An Expoftion of Chap. 9. 

— — ~ — ■ — * ■ _ 

unworthinefs of any good we have, there fhould Be that 
put into our joy. 

Secondly, Pvemember the afflictions of our brethren. 

Thirdly, Remember the uncertain and the vanifliing 
nature of all thefe things we rejoyce in. 

Put thefe three things alwaies into the Cup of our Joy, 
elfe it will be too fweet, and will clog the ftomach. 

Mix the Cup of your Joy with thefe three Meditations. 

Firft, Your Unworthinefs of that Mercy. 

Secondiy,The Meditation of the Affli&ion of your Bre- 
thren, of yours that have done God more fervice than ever 
you have done, or are like to do. 

Thirdly, That Meditation of the Uncertainty of al thefe 
things that your hearts are fo taken withal. 

Thefe three Ingredients will make a good Mixture, that 
we fhali not furfeit with our condition. 

Do not rejoyce : that is,Let there not be pure Joy. But the 
firength of this expreflion lies in the other. 

fxpof, i # Rejoyce not with joy as other people. 

t y» n °'th Firft, Be not taken with the bravery andjolity of other pwpk, 
the worlds t0 tkinkjhem happy \ Oh ! It's a fine life to live as they do. 
johty. The jolity of other people that are in a different way from 
us, is many times a great temptation to draw the heart to 
them, becaufe we fee they live merrily and bravely. But 
that doth not reach yet to the main fcope of the Prophet. 
Rejoyce not with joy as other people. 
2. Imitate Secondly, Therefore do not rejoyce as they do in their Ido- 
them not latrom Feftivities. Dancing and many waies of polity 
inwaiesof that they had in their Idolatrous feafts j we muft not iroi* 
nyejeing. tate Idolaters in their Triumphs. This was the fin of ma- 
ny in the primitive times, becaufe they were come new out 
of Heathenifm, they would turn the Heatheniih feafts into 
Chrifiian feafts, and Heathenifli cuftoms whereby they 
were wont before to honor their Idol godson to the cuftom 


Ver.i. the Prophefie ^Hosea, 143 

ofChriftians, to honor Chrift in the fame way, and they 
thought this was very good, that whereas before they did 
honor Idol gods , now they thought if they did but turn 
this to honor Jefus Chrift they thought this would be ac« 
ceptable. No, this was a great fin, and brought a great 
deal of evil- into the ChrifVian world, and we do to this 
day fuffcr in that way ; if do tender our refpe&s to God, 
though it be in the fame way that Idolaters do to their I- 
dol?, we think we do well : and's the origi- 
nal of keeping this time, both of your Chrijlmafs and Nete- 
years-day, it is but the changing of them from the keeping 
of the HeathenifiHime,to the honor of Chrift, and of the 
Saints. I remember this * time two years,through meer 

Rot at a- 


here, Rejoyce not as ether people do, do not you imitate them, 
they have their Idolatrous Feafts, but do not you as they 
do. We muft not take liberty to imitate Heathens and I« 
dolaters tn their worftiip, though we think to tender our 
r<fpe&3 to God thereby. 

Rejoyce not as other people, 

Net as A \eople^ for the word other is not in the Hebrew : 
Do not you rejoyce as if you were to continue a people 
ftill, for you are to be carried captive and not to continue Wv 
as a people , do not you therefore rejoyce as if you were in 
a fetled condition ; you have brought your felves into 
Cuch a condition as you are not to look upon your felves 
as a people. Do not Rejoyce, no not as a people. It's a 
miferable fpe&acle to fee thofe who are ready to be deftro- 
yedtobe jolly and merry as if there were no fuch matter. ; 

It is faid of the Dolphin, that it fport< moft when a (form Jj* r 
comes: So, when the ftorm of Gods wrath is arifing upon ^ 
a people then they are rnoft jolly and merry. 

Again. Rejoyce not in that manner as others do: others re< ' 4»- 
jpyce&fcorn ac the threats of God : So Ephraim hadmixt ph °*?j*" 

hioifeif *" ' Ja ' 

144 d* Expofttim of Chap. 9. 

'• '■ ' ■ 

himfelf amongft the Nations, and fo did fcorn at what 
wag (aid by the Prophet. Do not rejoyce prophane- 
ly, do not rejoyce {lightly, vainely , do not rejoyce pre- 
fumptuoufly, promifiig to your felves continuance in 
your prof perky. 

But that which I think is efpecially aim'd at, is this : 
Rejoyce not as other people^ iov^you have notfuch cauje to rejoyce 
as ether people. Why? Ijrael ! Though you be Jfrael> yet 
there is not fo much caufe for you to rejoyce as other Nati- 
ons have. Jfrael (the ten Tribes) prides themfelves in their 
Priviledges above other people, they defpifed all people 
in comparifon ofthemfelves. But now Godtels them,thac 
their (ins had brought them into a worfe condition than 
oiher people were in, and they muftnot rejoyce fo much 
as they. And from thence this profitable Note maybe 

Many who Uo\tipon others as mean and low , with [corn and 
contempt in comparifonofthemfelves^ yet even thefe may he in a 
worfe eftate than thofe are whom they loo\upon fo much heneath 
them. Forinftance: It may be you may be a man of parts 
andofefteem, and a man employed in high employments 
for Church and Common-wealth r Another is in a mean 
low condition, is of little ufe, a weak-parted man, and 
yet that guilt may be upon you, that you have not fuch 
caufeto rejoyce as this poor man hath which you fo con- 
temn as one laid by and not worth any thing : It may be 
you have excellent gifts in Prayer,and are an eminent pro- 
felTor y another man or woman is no body in your eyes, 
they are no profeflorsatall; I, but if all were known,yoii 
have not caufe" to rejoyce as they have that you contemn. 

Secondly. Rejoyce not as ether people. 
Pbfer, Although we enjoy the fame hleffngs that others do y y# we 

have ?iot alwaies the fame caufe to rejoyce as others have^ though 
we enjoy the fame hleffngs : I fay, it may be others have more 
caufe to rejoyce in a little than we have to rejoyce in aban- 
dance: Do not fay in your hearts^ Others are merry and 


Ver.i the Prophejledf Hosea. 145 

chearful, Why ihould not I befotoo ? I have as good an 
eftate as fuch a one hath,& as fair a dwelling as he hath, & 
as comly children as he hath, why fhould not I be merry * 
But it may be ther's not that breach between God & fuch a 
one as between God & thee, it may be there is not fo much 
guilt upon the fpirits of fuch men as upon thy fpiric, 
therefore thou muft not rejoyce as ohey do; though thou 
haft the fame outward bleflings that fuch and fuch have, 
yet it doth not follow that thou fhouldeft rejoyeas fuch doj 
you havecaufe rather to have your thoughts work thus, An *P 
fuch and fuch men are chearful indeed, yea they may, *" lmiie * 
for they have not provoked God as I have done, I am con- 
fcious of thofe fins that I beleeve they are free from : A 
man that hath a foredifeafe about him in his body, when 
he fees others that are merry he thinks with himfelf, yea 
indeed you may be merry, but if you felt that that 1 do 
you would have little catife to be merry. 3, 

The third Note is this : Rejoyce not as others. 
When men have brought mifery upon themfelves,this is 
one great argument of their mifery, 'I hat they Jhall fie others 
rejoycing, but all matter of joy jhall he takgnfrom tbemfelves. It's 
not for them to rejoyce as others do, that which is the 
caufeofthe rejoycing to others you have had and abufed 
it, you have abufed thofe mercies of God, and now you 
mult not rejoyce as other people do: That place is very no- L o^ r 3* 
table for this in I»%, 13.28. There [hall be weeping andgna- 
jhingoftesth: IHenye frail f ee Abraham, Wlfaac, and]*- 
cob, and all the Prophets in the Kingdom of God 3 and jou your 
filvesthmfiont. This is the aggravation of our mifery to 
fee others in happinefs and in a rejoycing condition, 
and you your felves caft out, you muft not rejoice as others 
do. Asifa man were caft into a dungeon neer the flreet, ffitf 1 ™' 
and there fhould be a day of triumph, and feaftivitie and ide% 
joliiie, therefhould be much rejoycing, muikk, and bra- 
very without in the Citie, and he lying in a dark dungeon 
and hears the jolitieof the Citie : this would be a great ag- 

Y gra- 

1 46 An Expjition of Chap. 9. 

gravation to his mifery, yes, would he think, fuch that 
have their liberty may rejoyce, but I rauft not rejoyce as 
they do ; and this will be the aggravation of the mifery of 
the damned hereafter, when they (hall fee Abraham^ 1} aac, 
and Jacob, and all the Prophets in the Kingdom of God, 
andthemfefvescaftout; Ltmaybeths Father (hall fee his 
Childin the Kingdom of God, and himfelf in Hell being 
caft out ; they fhal rejoice eternally when I muft be in ever- 
lafting torments. 

The reafon follows : Rejoyce not as other pe&ple : for 
thou baft gone a whoring from thy God. 

The ground of joy or forrow is the terms that are be* 
cween God and us 5 fin hath an evil in it to damp all our 
joy, if we would have joy in any thing let us take heed of 
dealing it by fin 5 of all fins, the fin of forfaking God, for* 
faking or corrupting Gods Worlhip, that's fuch an evil as 
is enough to take away the joy of a Nation, whatsoever a 
Nation hath; if it hath forfaken God in matter of wor- 
{hip it hath little caufe of joy, though we (hould have 
peace and outward profperitie, yet if there be not making 
up of our peace for our going a whoring from God, let 
there be all the peace that can be made, yet we have little 
caufe to rejoice in it 5 but a people retaining the true Wor> 
fhipofGod, whatfoever it be in other refpe&s, that peo- 
ple hath caufe to rejoice. Yea and as a whol Nation, fo 
any particular foul, particular men or women, Chriftians 
that live in a Nation if their consciences can tell them that 
they have not complied with the times and gone a whoring 
fromGodinwaiesoffalfe worfhip as others have done, 
they have caufe to rejoyce whatfoever befals a Nation ; 
whereas the others that have had complying fpirits, 
though the Nation mould profper never fo much, yet they 
have little caufe to rejoyce in that joy : let us therefore be 
folicitous about nothing fo much as about the true Wor~ 
ihipofGod, ^*ai 

Ver. i. the Prophejle ofH osea. i+7 

Yea but this people might fay, Suppofe we have fome cor- 
ruptions in the Worfhip of God, yet we do retain more than other 
Nations do* Nay faith God, yon have gone a whoring • and 
fo, you are more guilty than other Nations. From whence 
the Notes are : 

Firft, That which wemay thinly a little matter in corrupting Qbf.i, 
Gods Worpipfiod may call it agoing a whoring from Him : it's 
true (might they fay) we may fail in fome Circumftances, 
we go not up to Jerusalem to worfhip, but ftill we wor- 
fhip the true God, and we obferve the Law oiMofes. No 
(Taich the Lord ) Ton have gone a whoringfrom Me, 

I but ftill, "Why may nor we rejoyce as other people, 
"to before we are not worfe Idolaters than they, there- 
fore though we may not rejoyce more than others, yet 
"why not as others? they make Idols to be their gods, 
"there is nothing fo vile among us as among the Nations 
"about us > From whence therefore the Qbfervation«is 
this, that God charges them more than others, 

Firft, That apeople may he free from the grofi evils that there ohf*; 
are in other people^ and may have many good things that other ° *• 
people have not, and yet may be in a worfe condition than other 

You Will fay. How can this be ? n , . 

Thus, There may be fome fins that they have among Anfw 
them that may have greater aggravations than any fins 
that other people have, that may make their condition (all 
things confidered) worfe. We here in this Land have 
much rejoyced heretofore in this, that we have had the 
DoeVme of Religion fo pure among us as no people more, 
and certainly except it hath been through fome few that 
of late daies have fought to corrupt it, certainly thatmuft 
be laid, that the Do&rine hath been kept very pure,as the 
main things of Religion, and in fome things we have gone 
beyond other reformed Churches, as in the point of the 
Sabbath a great deal beyond them 5 and fo there hath been 
kere in England for Family Dutiej, n*ver had God more 

T 2 honor 

I4& An Expojtiion of Chap-9- 

honor from any people in the world than he hath had 
from us in many refpe&s ; but yet for all this it feems by 
Gods dealings with us at this d&y, that God is more pro- 
voked with us than with other people, and the truth is, 
take thefe one or two things and I think that no people 
upon the face of the earth can paralel our guilt, not only 
no people that are now, but never any people fince the 
world beganj as that bitternefs of fpirit in the hatred of 
the power of godlinefs and the oppofing ofit, and perfec- 
ting of it, never was any people fo guilty as we have been 5 
in other reformed Churches men may be as forward and 
zealous as they will and they are not perfecuted as they are 
here,& though they kept the Sabbath more loofly^yet they 
never perfecuted men that kept it ftri&ly,& there wa 8 never 
heard that flopping of the mouth of the faithful Miniftry 
fo generally as here in England, if there were but any ftir- 
ring Miniftry in any pUce, prefently fly upon them ; and 
fo it may well be faid to us at this day, Rejoyce not m other 
people, God hath fpit in our faces, to tell us that our con- 
dition is worfe than the condition of other people. 
©bjefo. Yeabutftill, If we bt Idolaters (would the ten Tribes 

fay") they are fo too * 
Antwy Here was one particular aggravation upon Ifrael that 

NcNatiott W as not among other people, and that was this. There was 
forfook no other people would forfake their gods as Ifrael had for- 
4beirgodn faken theirs, Jer. 2. 10. there was never fuch a thing as 
I* ^ or a ^and to change their god, fthe worft people, for 
explained* Kedar was the worft fort of people, they were a vile peo- 
ple, and yet) go to Kedar and fee and fearch diligently 
whether any Nation hath ever forfaken their Gods, 
ButyoxbavzfirfakenMe. And from thence there may be 
this Note. 
®l>fh" * That to be confiant to ill principles if not fo great an evil, as 10 

befalfeagainft good principles. (1 fay J God accounts it not 
to be fo great an evil for tneri to be conftant to their prirt- 
jjjenhougtuheybe «vil' principles as for meti to forfake 

Ver.i the Prophejie of H o s E a. i 49 

good principles; as now if a man hath been brought up 
allhisdaiesin fuperftition and thinks verily this is the AJpeckl 
right, certainly this man is not fo guilty before God as a- mte% 
nother that hath been educated in the true wormip of God, 
and hath made profeffion of the contrary and yet after- 
Ward doth apoilatize, and backflide : God had rather 
that men mould keep to their principles though they be 
evil, than entertain good principles and forlake them : 
There arc nonefo vile in Gods eyes as Apoftates, there is 
not fo much fordidnefsand bafenefs offpirit in thofe men 
that will keepconftant to their principles though they be 
evil as in fuch as will betray their principles that are 

And then the Principal Obfervation is this; That the Obf. 4, 
fins of Gods Feoph are the gr eat eft fins of all : the fins of the 
Saints are the greateft fins of all, and they are to mourn 
more than any. In Amos, 3. 2. Ton only have I known of Amo$$. 2 
all the families' of the earth, therefore irill Ivifit you for your i- 
niquities^ your fins are greater. And that in Bom. 2.9. i^w.2.9. 
Tribulation and anguifh upon every foul of man that doth evil, of 
the Jew fir ft, andalfo the Gentile. And we have thefe two ex- 
cellent texts in Jet. 18. 13. Ask^ye now among the Heathen, lent$af 
voho hath heard fuch things ? the Virgin oflfrael hath done a ve- expounded- 
ry horrible thing ; that's the aggravation that it is the Virgin 
oflfrael that hath done fuch a horrible thing. But efpe- 
cially that text in jfo\ 32. 30. For the children oflfrael, and ^.32.30 
the children of Jud ah have only done evil from their youth. Now °P ene d< 
Hierom hath fuch a Note upon this. What, the children 
of Ifrael (faith he) and Judah only done evil from their 
youth? What, hath none done evil but they? he gives. 
this anfwer, He that hath the hgowledg of God and goes fr-om it, 
be alone fins in the eyes ofGod 3 as for onbeleevers they fin too 
but it is as if God (aw it not, and as if God minded it not, 
as he faith in the ABs, that he winks at the daies of their 
Ignorance, but they only fin that have had the knowledg A&17.. 
of God. We reade of the Philiftims that they ventured to 


150 An Expofttion cf Chap. 9. 

carry the Ark upon Carts 5 God did not manifeft himfelf 
provoked againftthem that carried the Ark fo, but when 
the Levites would prefume to carry it upon carts , the 
Lord makes a breach upon them and ftrikes Vzzab with 
dearh; he did bear with it in the Philiftins, which was a 
little before, and it may be they prefumed and thought the 
Philiftins carried the Ark upon a cart, why may not we 1 
That which God will beare from others he will not bear 
from his own, their fins are againft Covenant, and that's 
a fpecial thing, there hath not been that folerrm Covenant 
between me and other people as between you and me : 
This is a mighty aggravation againft the fins of Gods peo- 
ple, more than againft any people in the world,that they 
are againft Covenant. 

Oh! remember this, you that do often covenant with 
God, when you are in Prayer, Oh! how do you renew 
your Covenant with God > What promifes do you make 
with God in Prayer, and yet you grow again Joofe, and 
falfe, and vile afterwards* Oh! you muft not rejoyce as 
other people ; you look upon a Drunkard that reels in the 
ftreets, and hear a Swearer blafpheme the Name of God a 
yea, but that may not be fo great an evil as the vanity of 
thy fpirit. And why I The loofnefs of thy heart, and thofc 
fecret fins thou art guilty of, becaufe thou haft fo covenan- 
ted and bound thy felf to God : the Drunkard was never 
made fenfibleofhis fin and wrath of God upon his con- 
fcience; but the wrath of God hath been upon thy con- 
fcience, and thou haft engaged thy felf to God,if he would 
fhew mercy, Oh! thouwould'ft waltholily andftri&ly 
before him : Now doeft thou think that thy fins are as the 
fins of other people } They never had fuch Soul-quickning 
Ordinances, but go up and down to Taverns and Alehou- 
fes,and never know what a powerful Sermon meant upon 
their heansj and had they fuch means as thou hafl, then 
it's like it would be with them far better than now; and 
. the Name of God is not fo much polluted by them as by 

thee 5 

Ver. I. the Trophefte of Hose a. 151 

thee ; thou that art a Profeflbr of Religion the eyes of all 
men are upon thee, and in thy fin thou doeft not only dif- 
obcy God, but thou doeft pollute the Name of God, thou 
art a fturoblingblock unto others, and thecaufeof the 
hardningof many hundreds in their fins,and therforethy 
fin certainly is worfe than others. This would be a great 
Point to (hew how the fins of the Profeffbrs of Religion 
are worfe than others , and therefore ii- is not enough for 
you tp fay, We are all finners : No, we mull not excufe 
our felves in this, that others are guilty as well as we, Oh! 
but confidet what aggravations there U of thy Cm more 
than there is of the fins of others ; It i> a ilgn of a very car- 
nal heart tothink to go away thus, it's true, I fin, and o- 
thers fin as well as I do 5 yea, but a true penitent heart wil 
hot only connder that he is a finner, but what aggravati- 
ons are there upon his fin more than upon the fins of o- 
thers ? and fo will lay it upon their hearts, It's true, fuch 
and fuch fin, but had they what I have had, it would not 
be fo with them 5 my fin that hath broken through fo ma- 
ny terrors of confeience, and that God hath fought by 
fuch means to keep me from my fin, it is a fign of the vio- 
lence of my fpirit indeed that hath broken through (o 
much as I have done : it is therefore an abominable thine 
to make our profeffion in holy Duties a Medium to make 
our fins kfs, Doeft thou think that this is a means to make 
thee efcape that wrath ? Certainly this is a gieat aggrava- 
tion of thy fins. &5 

We have a generation of men among us,that becaufe they S ome 4 r 
are Beleevers, therefore they need no forrow for their fin, tinomi 
they muft have only joy. Now certainly thy being a Be- ans noted. 
lcever may aggravate thy fin fo much themore,and may 
make it fo much the more vile, and may pierce thy heart n'^fr 
fo much the more; for ifthoubeefta Beleever thouknow- ™T 
eft what the pardon of thy fins coft; therefore, certainly forZ! 
Gods mercies towards thee are the aggravation of thy ilns: 
The truth iSi fuppofe our fins were not fo great as the fins 


1 5 2 An Exf option of Chap.9. 

of fome other people are, yet it is not alwaies an argument 
that we may rejoyce as other people, 
Queft. Why Jo ? (you will fay.) 

Anfw. Thus : Suppofe our fins be but equal, or lefs than the 

God hath fins ofother people, yet it is more than we know whether 

liberty to God will pais by our fins fo much as by the iins of others, 

damn one what if God out of his Prerogative damn thee for a little 

{» alt % a ^ and ^ve others that have committed great fins? We 

fave7ne h ave fuch examples in Scripture, as in the example of 

that i s Saul, the thing that God can* away Saul for, in its felf it 

guiliyof was not To much as that which David had been guilty of* 

"greater, he had been guilty of grofer fins than that which God caft 

Injianeed a Saul ^ SaH i mig h t have faid, this is an offence, but 

Zpia X i h this Iike M " rder and Add try ? What if it be not, God 

Saul a Z will Pardon Vavid, and caft away Saul. Oh ! do not you 

Da\id. thinkto rejoice as other people do; Why,may not God 

do with his mercie as he pleafes, it is his own 5 God may 

pardon one, and damn thee eternally : And therefore let 

no finner pleafe himfclf with what others do, for he is not 

to do as others do. Now it follows. 

Ibouhafi loved a reward upon every corn-four. 

Expicat l ft ad faw the Nations have a great deal of plentie upon 
their Corn flours,whicii they attributed to the fervlng of 
their Idol gods, therefore Ifrael thought to comply with 
them out of the love to the plentie they had, and fince the 
time that (he had complied with the Nations about her,(he 
profpered more (he thought,and this (he loved, by this (he 
was exceeding hardned in her waies of Idolatry, and blef- 
fed her felf in them. This is thefcope. God made many 
Promifes for provifion for Ifrael in his fervice, but they 
made accompt to get more in following the waies of the 
Gentiles, than in following Gods waies : Like Harlots, 
though they have libecal proviiion from their husbands, 
yet they hoping to get more by others, they love braverie, 


Ver.3. the Prophejie ofH osea. 153 

and jolitie, and they fee that other Harlots they live more 
merrilie,, and go finer in cloaths, andcanbewhol nights 
in chambering and wantonnefs, and have good cheer, and 
they love this, and though they have allowance enough 
at home, yet they leave their hu bands and follow whore- 
mafters. Juft thus it was with Ifrael, though (he might 
have Gods care over her,and provifion for her in the waies 
of his Worfhip,yet (he beholding the Gentiles living more 
bravely fhe would follow after them; Ac firft (as you heard) 
(he hired Lovers her felf, bat now (he loves a reward upon 
everie Corn-flour, now (he expe&s greater advantage 5 
this indeed was the matter that put her on, the loving a re- 
ward upon every cornflour 5 (he might have many pretences, 
Why (he did not fee but that (he might dofuch and fuch 
t£ ng ? 5 i* nd they were not dirc *y contrary to Gods 
Word, but whatfoever (he did pretend in the altering the 
way of Gods Worfhip, yet this was the great matter that 
prevailed with her heart, it was, The loving a reward upon 
tvery cornflour r And thus it is with very many that arefu- Applicat. 
perftitious, comeandfpeakto them of their waies, they 
will have very many fair pretences, they think that they 
have this and that warrant out of the Scripture for it, but 
allthe the while there is a pad in the draw, there is their 
living, and trading, and eftates, and friends that they have 
an eye upon, and it is that which byafts their hearts and 
fpints. But divers things have been fpokentothe fame 
purpofe of this, that we met withal before, only this one 

Idolaters dolovetheir Corn and outward profterky, becaufeit Obferv; 
**n„ard of their fervice to their Idols: So the fweetnefs of 
our comfort (hoold be in this, becaufe they come om 
God as a reward of our faithfulnefs. Shall Idolater^ 

l£\£g 1 S°f| U . P< L n V heir P lcnt y ™d attribute it to d r 
Idol gods, ftall it be fo much the fweeter to them > c 
all our comforts be fo much the f ^ J« 

look upon them as coming from God as areward of our 

2 faithful- 

1 54. An Expofition of Chap.9. 

faithfulnefs. In Ffal. 119. 56. (faith D*w'4) T^ IfoA 
becaufelkfpt thy Statutes. You will fay, Can we look up- 
on any thing as a reward of our righteoufnefs ? Free- 
Grace, and the Gofpel reward may (land together, God 
may reward according to our works, though not for our 
works, and God is pleafed to call it fo for the encourage- 
ment of his people. It is very fweet to thofe that keep 
clofe with God when they prof per outwardly, that out- 
ward profperity if it follow our keeping clofe with God 
feile is very fweet, as the Cypher when it doth follow the fi- 
gure it doth ad to the Number though it be nothing in its 


But now we come to the fecond Verfe. 

Ve.r. 2. 

The flour and the mneprefl fbaU net feed them, and the 
new WinefloaU fail in her. 

AS when a Father fees his admonitions not regarded 
by a ftubborn Child he doth withdraw his allow- 
ance from him; and fometimes you will deal fo with your 
little children as they (hall go to bed without their flip- 
pers, tofhewyourdifpleafureagainltthem; foGoddeals 
here, you have had many admonitions, now I will with- 
draw your allowance. 

7be flour and the Wine-pref] He doth not fay, the Field 
HxpHc, b ut t h e F/oar, I will let them bring their Corn to the 
flour; and he doth not fay, the Vine 3 but the Wine-prtf? > 7 
the Notes are thefe. 
Obf. *i God often lets melted mm come neer the enjoyment of a mercy y 

and them cuts it off: as many times the Saints comes neer 
afflictions, and when they are at the very brink of afflicti- 
ons then deliverance comes to them. 
®bf« 2 Second 1 y, God doth ufe to flrikg wicked men in thofe things \ 

that their hearts are mofl fit upon* They would have their 
flour and Wineprefs to afford unto themplenty 3 in that 


Ver. 2. the Frophefo *f H o s E A. 155 

thing God (hikes them. Now obferve it, whether in 
Gods waies that are againft you God doth not ftrike you 
efpecially in that which your hearts aremoft fet upon, if 
he doth, know there's the finger of God, and God would 
have you take fpecial notice of it. 

2 he new Wine Jb all fail. 

The words are in the Hebrew, It frail lie unto them. The 
like word we have in Hab. 3.17. 7 he labor of the Olive ft all 
fail : in theHebrewJM^/ie. (that is) it fhali not perform 
what it feems to promife to you ; 

We are ready to fromife .to our \elves great matters from tht Obf 2 ' 
creature , or rather thinly that the creature fromifes much to us 5 
but w frail find all but a lye ; let ud learn to promife nothing to 
us but from the Word that will never lye. Whatfoever you 
promife to your felves (I fay) let it be grounded upon the 
Word., but if you promife to your felves great matters 
from any creature, you will find a lye in the Conclufion. 
We often lye to God in not anfwering our good begin- 
nings., and it's juft with God that the creature (hould even 
lye to us, and not accomplifh what theyfeemto promife 
to us. 

Laftly, That which men thinly to get in a way of fm> they Obf. 4 
fhali fail in at lajl ; The way of the wicked (hall deceive 
them, they (hall not find what they expe&ed in the waies 
of fin. The Saints they (hall find more than ever they ex- 
pe£ted from God, but the wicked (hall find lefs than that 
which they expefted from the Creature. But there is not 
much difficulty in this Verfe, therefore we pafs it over 

Z 2 V E R 

1 56 An Exfofition of Chap, 9, 

V e a. 3. 

They pall not dwell in the Lords Land. 

BEfore God was to them as a father taking mainte- 
nance away from them, leaving chem to fuffer want ; 
buc here his anger encreafes, & here he puts them out of his 
fimile houfe •, as a Father, firft he withdraws allowance from his 
ftout Son, and when that will not do, then he thrufts him 
out of his houfe.So doth God here,Tfoj wine-prefl & the flour 
fiaU not fend them. And not o nly fo, faith God, but, Iby 
pall not dwell in the Lords Land. I will cart them out of my 
houfe, caft them out of my Land, I will not fuffer Epbraitn 
to dwell any longer there. 
i. Firft, God would make them to know that it was his 

Land, and that they were but Tenants at will, and that 
they did enjoy the Land upon conditions of obedience, as 
Lwi'm8. appears in Levit. i3. 26. as if he had faid,you are Tenants 
2 ^ and hold the Land by this Tenure, we reade in Levit. 

le 'tis! 2 5- 2 3» °^ an Ordinance that God made there that no 
ST '■' Land in Canaan fhould be fold forever, but only to the 
yeerofJubile,thericheft man that was that bought never 
fo much Land they could not buy it for ever, he could 
not have fuch a Tenure as runs amongft us, To have and to 
bold for ever. But you will fay, what is the reafon 1 it is 
given in the 23. verf. the Land fball not be fold forever : 
Why * For tbe Land is mine r for ye are fir angers and fojour- 
ners with me 5 I have brought you to the Land, and ye arc 
but fojourners with me in my Land. God may difpofe of 
allashepleafeS. It's a good meditation for us to work 
upon our hearts thus. That we are Gods Stewards, the 
A toed*** Lord is the great Land- Lord of all the world. When you 
ttmin our go a broad into the fields, now you that arc godly you 
«"%& may fee more Land than is your own, but you cannot fee 
ml! more Land than is your Fathers. 


Ver.3* the Prophefe of Bo sea. i 57 

the Lords Land. 

It may be faid of all the Land in the world, he that is 
thy Father is the great Landlord of the world; howfoe- 
ver men refpeft their Land-Lof dsand are afraid to difpleafe 
them, but how little refpecY is given to this great Land- 
Lord of the world ! Ibt earth is the Lords and the fulneji there- 
of-, well, but though all the world be the Iyords Land,yet f™£%j s . 
this Land was the Lords Land in a peculiar manner, the Lantiina 
Land of Canaan it was the Lords Land nfore peculiarly in facial 
m a n y refpe £t$ : manner. 

Firft, It was a Land that God had efpied out for his Reski^ 
People. In Ezek^ 20 - 6. as afpecial place. God was over 
looking all the world 5 where mould I have a good Land 
(or Country) to fet my People, and the text faith, God had 

Secondly, It was the Land of Promife, therefore the *« 
Lords Land, in Heb. 11. 9. By faith be fojoumed in the 
Land of Promife as in a ftrange Country. No Land in 
Scripture is called the Land of Promife but only 

Thirdly, The Lords Land) it was a Land given by Oith 3* 
in Gen. 24.7. 

Fourthly, It was a Land which the Lord brought 4^ 
His People into by a ftrong hand and outftretched 
arm : Many Scriptures you have for that, as Eze^. 
20. 6. &c. 

Fifthly, It was a Land divided by Lot, and fo the 5- 

Lords Land; not only all the Land, but every piece in it, 
and the pofleflion that any man had it was ordered by God 
himfelf, by Lot. 

Sixthly, ItwasaLand wherein God dwelt himfelf, a ' 

Land that God cali'd his own reft. Here will I reft for ever , 
Pfal. 132. and God fware unto them that hardened their 
hearts in the wildernefs^ that they fhould not enter into 


j 58 An Expojitim of Chap. 9, 

his.Ke/f, that is, that they mould not enter into the Land 
of Cana*n. It was the Land wherein there was the Ordi- 
nances of God, andthe'Worfhip of God, and his Honor 
dwelt there, and (o it had a peculiar bleffing upon 
it above ail the Land that was upon the face of the 
earth. * 

Seventhly, It was a Land over which Gods eye was in a 
more fpecial manner 3 there's a molt excellent Scripture for 
thatinDeafAl. 12. A Land which the Lord thy God caretb 
for, the eyes of the Lord thj God are alwaies upon it y from the 
beginning of the ye& even to the end thereof. 

Yea further. This Land, it was a Typical Land of the 
Church, and a Typical Land of Heaven, for fo the Apo- 
poftle fpeaking of that place in the Pfalm 9 Ihat befwore in 
his rrrjth) that they fhould not enter in bis Reft. The Apoftle 
in Heb* 3.7. feems to apply it unto the Reft of the Church 
of Heaven, and in 1 Chron. 16. 15. Be ye mindful alwaies sf 
his Covenant > the word which be commanded to atbottfandgene* 
ration^ even of the Covenant which be made with Abraham, 
and of bis Oath unto Ifaac, and hath confirmed the fame to Jacob 
for a Law, and to Ifrael for an everlafting Covenant -, faying^ 
Vnto thee will give the land of Canaan jhe lot of your inheritance. 
M&tk 5 that he would give unto thea) the Land of Canaan: 
This muft beremembred to a thoufand generations, and 
it muft be a Law to Ifrael afterwards. Certainly this 
notes that God aim'd at more by the Land of Canaan than 
meerly to poflefs them of fo much ground. 

Further, Yet there are divers Titles that are given to 
this Land ; it is called an Holy Land in Zacb. 2.12. and it 
is called a good Land in Numb. 14.7. that which 13 tranfla- 
ted in your books exceeding good, is, 'very very good: it's a 
pleaiant Land in Ezck,. 7. uh. a garden oj Eden in Joel, 2. 3. 
aghrioM Land in Van. 1 1. 16. & 41. verfes. and thcglory of 
all Lands .Ezel^ 20. 15. and a goodly heritage Jer.^.ig. Now 
(frith my text) TbeyfbaU not abide in the Lords Land. Now 
from all thefe Titles wc are not only to take notice of this: 



Ver.3 . the Frophejie of Hose a. 159 

That it fhould be a great Judgment of God to drive them ] 
out of fuch a good Land. 

And obferve, It is a great judgment of God, for God through Obfer, 
the fins of a people^ to drive them cut of a good Land. Truly 
fome times, I fuppofe when you travel abroad where there 
are fair profpe&s, you cannot but have fuch a meditation. 
Oh ! how vile are the fins of this Land,that fhould provoke 
God to call us out of fuch a good Land as this is? And 
mod of the Titles, though not all, they may be given to 
our Land that was given to the Land ofCanam ; and cer- ? n J?J a " d 
tainly if God fhould proceed in his wrath to cait us out, it 
would be a heavy judgment to confider of, Jhey laid the 
pleafant Land defolate. Howfoever wicked men may cry out 
of Godsfervants that they are the caufe of the trouble of 
the Land, yet certainly it is the wicked and ungodly chat 
are falfein the Worfhip of God, they are wicked men that 
lay the Land defolate. Alfo we might here obfervethar. 
To be caft out of thofe mercies that God by an extraordi - 
nary providence hath brought to us, is a fore and a grie- 
vous evil. 

But now the main end that I name all thefe Epithites, it 
is this : To fieiv witoyou^ihe Excellency of the ft ate of the Church 
of God. The Reft of Canaan was a type of the Reft that God 
hath in his Church, and all thofe that are Members of the 
true Church of God they have a fliare in it, to rejoy ce in ; 
to enjoy God in his Ordinances, it is to enjoy that which 
is typified by all this. 

Thou who art a Beleever, haft a good Land, the Garden TJfe. 1. 
of Eden, a glorious Land, and that Land which is the glc- The happl 
ry of all Lands, there are abundance of excellent priviled- ncfsofB* 
ges that do belong to the Church of God; and as it is a lav ' YS - 
jugment to becaft out offuch a Land as this was, fo it fets 
out the great judgment to be caft out from the Church of 
God, or for God to deny to give unto us the bl effing of his 
Church ; .you know what a great affliftion it was to Mofs 
to think that he fhould not come into that good Land, Oh! Ijfe.2, 


160 An Expofltim of Chap. 9. 

how did he pray to God that he might come into Canaan f 
Certainly it is that which we (hould pray for, that we 
might live to come into Canaan that God is a bringing his 
People into : now let us not murmur as they did in the 
Wildernef?, and their carcafTes did fall in it, but let us go 
on and be as Caleb and Jofitu, of another fpirit, and not 
fear our Adverfarie5, but go on in Gods way, and the Lord 
will bring us into the good Land 5 it's true, we have de- 
served to be cut off in the wildernek, but certainly God 
hath a Canaan for his People., a Canaan yet to come for his 
People, the Lord hath great things to do for his Church, 
and there are many expreflions upon which fome think 
that God even will make ufe of this Canaan yet for to be 
the place of his chief Majeftie and glory that (hall appear 
in this world; but however that be, yet the Lord hath a 
.Canaan for his people that we may confide in. It follows. 

But they Jh all Return to Egypt, and they fh all eat unclean 
things in Afiyria. 

For the returning to that we have had before. But be- 
fides that, they (hall be brought to that poverty and mife- 
ry to eat unclean poluted bread, whereas before they had a- 
bundance: Peter would eat nothing that was unclean till 
God warned him, but the JJJyrians would bring them 
unclean meat and bid them eat, they would fay. We can- 
not, this is againft our Religion, and againft our Confid- 
ences. Your Confciences! what do we care for them, eat 
it or ftarve, fo they were forced to eat. Whence ob- 

7hat it U a great mi fay to he brought under thofe men that mil 
have no care, no regard of the confeitnees of men t 

But that which is efpecially aimed at here, God would 
take away all notes of diftinftion between them and the 
Heathen, this was a means to keep them from mixing with 
thcHeathen, but jiowfoith God, All is gone, let them 


Ver. 3. the Trofhejie 0/HosEA. 161 

go (faith God) and cat unclean things/ as for the Cove- 
nant with me it is wholly abolifhed, I will own them no 
more than the very impure Heathen, they would make 
Leagues with iheAJjyrians^welithcy fhal partake w th them 
and be filthy and unclean as he; and they defiled Gods 
Worfhip by mixing heathenifh polutions with it, now 
God gives them up to all Heathenifti uncleannefs, as they 
were like the Heathens in inward uncleannefs, fo let them 
be (faith God) in outward uncleannefs. There is theft 
two Notes. 

Firft, Tbofe that will makg Leagues with wickgd men, it is Obf«i., 
jxft with God that afterwards they Jhould come and be intbrall'd 
in all the wickednefi and abominations ofthofe wicked men. They 
were indeed at a dittance from them before, but when 
once the peace is made, they come now to be all one with 

But the main is this, 7bat 3 when men are inwardly unclean , Obf.2. 
God doth not care for their outward clea?ineJL Thus many 
profeffors of Religion defiling their confidences, and be- 
comiug like the wicked in inward fins, at length God 
leaves them up to themfelves that there fhould be no diffe- 
rence between them and the wicked in their outward a- 
bominations. Have you not known fome examples in this 
kind? r 

Laftly, Ifitbefucha judgment to eat unclean things Obf f $; 
with the Gentiles, even meat to fatisfie thier hunger. Cer- 
tainly then it is a fearful evil for any of the Saints to partake with 
ungodly men in unclean wicked worjbip. There might be as 
much excufe for this as one could imagin, why Lord (they 
might fay) (hall we (tarve? True, they might no queftion 
eat that which was unclean rather than fterve, but yet ic 
was a great mifery that they were in, that they could have 
nothing to cat but that which was unclean : but now the 
other is, not only an aftiiftton, but fin, and indeed the 
moral of it is to (hew the great evil that there is in joyning 
with any way of falfc worfhip 5 to joyn faife worfhip it is.a 

A a great 

l$% An Expojition of Chap.9. 

great evil, and 3n argument that when God leaves us to 
this, hedifclaimes us. Cyprian dehorts Chriftians from 
communicating with wicked MinHters, from this place : 
Nefibiplebs in foe biandiat-r^ & cum pro Hofeam Propbetam 
lOmminetur & dicat cenfura Uivina, &c. I do not fpeak of 
not joyningin Worfhip, if there be unclean ones there, 
Minider^or People. And I am perfwaded if it be through- 
ly weighed , there will no body be found to be of that 
mind; for it is impoffibie that any Church in the world 
but in time there will be fome that are wicked which will 
be prefent: but this is not that thatcaufes many to for- 
bear^ not the prefence of wicked men) but find the un- 
cleannefsof the Worftiip, fome things that was done actu- 
ally there, that their confeiences told them to be fin. 

Secondly, Becaufe they could not do their duty as they 
ihould, but if they can have liberty to do their duty, and 
the Worfhip be not polluted, I think upon ferious confi- 
deration there can be no quefiion made : although there 
fhould be fome that are unclean admitted, yet if there be 
in the Church any order and government, that the un- 
clean may be call out, and libertte that every one may dif- 
charge his duty, astogoand admonifh, andtaketwoor 
three and then tell the Church, and fo to deliver his own 
foul, no doubt but they may communicate. 

Ve R. 4. 

7ky frail not offtr Wine-offerings to the Lord ; wither fid - 
they be pleafng unto him* 

H E Prophet in the Name of God proceeds to further 
threatning of lfratl% and this in the 4 th veife is a 
very dreadful one: 1 bey pall not offer Wine offerings to the 
Wine and Lord-, neither ft all they be plea fingunto him. 
Oyl in fa- In their offerings there was wont to be Wine and Oyl ; 
erifice* ' tonotecheerfulnefs inGods fervice: thus in Numb. 15. 5- 
2j£/£; Ibt fourth part of an Hyn of -W'm for a drin\ offering ft alt thou- 
JWfifiedr* J *• prepare , 

Ver.4 the Prophejie of Hose a. 163 

prepare, and for a meat offering thou fhaltprepare two deals of 
Jiowr mingled with the third part of an hyn of Oyl. But now 
ai joy fhai betaken away 3 therelhal be nothing but fadnes 
and finking of fpirit under their mifery,no Wine offering. 

Hence note. That, thofe who abufe their joy to their iufts Obf f i» 
when they have it 9 it'sjuft with God itfhould he taken from them 3 
that they fhould have none to give to God though they would never 

Secondly, This makes an affliction to be bitter and grie- obf.2. 
vous indeed, lhat aU joy and etmfort in Gods fervice i* gone ; 
for that'i the fcope, 7 bey frail offer no Wine offer ings&\\ their 
joy in the fervice of God (hall be gone 5 they {hall not on- 
ly have forro-w in cheir outward afflictions that are upon 
them, but every time they come to think of any fervice of 
God their hearts (hail be dejected, all their joy in the fer- 
vice of God (hall be taken away : there was a time when 
fomeof you were wont to offer Wine offerings to the Lord, 
that is, to have much joy and comfort in the fervice of 
God, but is not all gone? where's your Wine offerings to 
the Lord ? you can now perform duties, but your hearts 
are heavy and.dul in the performance of them, there's no 
fweetnefr, there's no enlargement of fpirit in holy duties, 
all the Worlhipof God is a burden now unto you. Now 
there is no burden of affliction fo great a burden as when 
the duties of Gods Worfhip comes to be a burden. The 
Saints, fo long as they have a Wine offering for the Lord 
in holy duties, folong as their fpiritsin holy duties can 
be free and joyful, their afflictions are not very burdenfom, 
they are well enough, this is more delightful to them than 
all the Wine in the world, for they can fay of Gods love, 
Ibey love U better than Wine 5 fo they can fay of their love 
to God again, Ihst our love unto him is more comfort able to m 
than any Wine in the world ; Now though they be in afflicti- 
ons, their eftates are gone, that they have no Wine to 
drink themfelves , yet they have a Wrne offering to 
offer unto the Lord. It's no great matter though we 

A a 2 have 

1 64 An Exposition of Chap. 9. 

have not Wiae as we were wont to have at our Tables, but 
when we go to worfhip God, we have a Wine offering for 
him at any time 5 ^nd this makes glad the hearts of the 
Saints more than the hearts of all the men in the world can 
be glad when their Corn, and Wine, and Oyl encrea- 

They jh all offer m f^ine offerings ; neither jha U they he pleafmg 
unto him ; they (hall not be fweet to him, whatfoever their 
offerings be. Now that they offer to the Lord, God will 
take no delight in them, they will bebutfowre things un- 
to the palate of God, the offerings of the Saints in Gods 
way they do cheer the very heart of God; And hence is 
the reafon of* that phrafe that we have, That Wine doth 
sniht' 1 ^ c ^ e&rt ^ e k eart °fG°d and man y it cheer'd Gods heart to have 
* • offerings offered in a holy manner to him, the greateft 
joy that God hath in the world is in the offerings of the 
Saints, which fhould be the greateft encouragement to 
them ; men by their Wine and good Cheer may make 
themfelves merry, may make their friends merry, but by 
their holy offerings they do cheer the heart of God, they 
are as fweet- meats to God, all the Wine and delightful 
things in the world they are as fweet (I fay) to God, as all 
the Wine and delightful things in the world are for men* 
Thou haft a cup of Wine for thy friend to cheer him, but 
haft thou a cup of W 7 ine for God to cheer his heart t that 
is a gracious holy offering unto God: Surely that which is 
moft fweet to the Soul of God fhould be moft fweet to our 
Butiesof fouls : You would wonder to hear a man fay that he 
J^Ugion } a takes as much delight, and he can recreate himfclf as much 
Stints iei - ln reading, in praying, in hearing Sermons, in holy con- 
crtation. f eicnC e asyou cando in allyour good cheer, in playing 
and drinking of Wine in bowls; you think that men are 
mad to fay,that they have as much pleafure in thofethings* 
as playing at Cards,and merriment, and mufick,and good 
cheer: you call upon them to play at Cards with you, or 
bfemerry, you fay to them, why: fhould you be dumpifh 

and * 

Ver. I . the Prophefie ofHoSEA. 165 

and never be merry ? they tell you again 3 That they can 
be as merry and as cheerful in hearing the Word, and pra- 
ying, and readings as you in all your playing, and all 
that that you account delightful. You fay to them,That 
they^have no recreation. They tell you 5 That thofe things 
that are your burdens, are their recreation ; you think it 
ihrange. Why mould you wonder ? Surely that that Cwte- 
tens and joyes the heart of God, that muft needs be the re- 
joycingofche hearts of thofe that have the Spirit oi God in 
thetn; you have joy and mirth in fuch and fuch things*, 
thefe are fweet to you., yea 3 but do thefe things iejoyce 
God, are they fweet to God 1 

But now, this is the threatning here, Ihey fball not be 
fweet now to bint : nothing that is tendered to God from 
them (hall bepleafingtohim; no faith God, now I will 
have other waies to glorine my (elf in upon you, not by 
your offerings, Pie rather glorifie my felf in your miferies, 
and they (hall be fweet and delightful to me. If an Hypo- 
crite hach never fo great enlargements in duties, thefe 
would not be pleafingto God, Gods palate is more deli- 
cate than to tali fuch fowre and fapleft things, than thofe 
are that comes from them. Saith 7ertuUian^ The Spirit of n .. 
God is a mod delicate thing, it hath a delicate palat, and yJ^/'lL 
fuch fwill that hath fuch mixtures of filth as your fervices wmfint 
have, how can they be fweet to the delicate palat of the 810. Terr.- 
Spirit of God 1 you are Hypocrites, your lives are naught 
and filthy and unclean, therefore none of your offerings 
can be fweet, they are but fwill unto chat palat of mine; 

It follows. 

Ibeir facrifices fhaU be unto tbem astbe bread of mourners. 

The Hebrew may be taken fubftantively, or adje&ively, 
aS thu< : For the bread of mourning, or the bread of mourners ) 
either orbuch two may be t-jken according to the original^ 
Nov/ by the bread of mourners is here meant unclean bread* 



An Expedition of 


for fo it is interpreted afterwards. It Jhall be unclean. 

But why the bread of mourners unclean ? This Text hath 
reference to what you readein Numb. 19.11. and i^verfes, 
you may reade there, that the dead body of a man it did 
defile whatfoever touch'd it, yea,whatfoever came neer it, 
and all thofe that were at Funerals that did mourn for the 
dead, that came to the place where the dead body was, to 
mourn with the friends for the dead, they became unclean 
by the dead body : And that's obfervable, that the dezd 
body of a beaft did not make men fo unclean (by legal un- 
cleannefsj as the dead body of a man did. The dead to- 
dy of a bealtmade one unclean but only till the evening, 
in Numb. 11.3 s. but the dead body of a man made a man 
unclean fewm dales. So you (hall find in the former chap, 
of Number s> that they muft be feven daies before they could 
beclenfed; and this was to note : That there were mere 
remarkable expreftions of the anger of God upon the fin 
of man in the dead body of a man, than in the dead body 
of a beaft; one made andean but till evening, and the o- 
ther feven daies. But the reafon why there was this un- 
clean nefs from the dead body, was : 

Firft, To note the uncleannefs that there is in fin, in 
dead works, that thofe that did meddle with them they 
were polluted, yea 3 the uncleannefs that there is in coming 
near unto finners; the coming but near to them, all that 
was in the tent was polluted. 

Secondly, It was to fhew, how little f leafing to God Yum- 
vol mournings are^ for they were made unclean by them: 
they were made unclean by their Funeral mournings, for 
this bread 0$ mourners is the bread that they eat in their Fu- 
nerals. The Gentils did mourn for their dead in an inor- 
dinate manner, exceedingly 5 and God would have a dif- 
ference between his peoples mourning for the dead, and 
their mourning, becaufe that he would keep up his peopls 
faith, and the hope of refuncVion from the dead , where- 
as had they had liberty to mourn fo txaffively as the He*. 

Num 19. 

The dead 
carcajs of a 
beaji did 
defile, as 
the careafs 
of a dead 
11. 31. 
What thii 

Why a 
dead body 


Why, if 
imo Urate, 
nor plea- 
fing to God 


VeM the Prophefie of H o s E a. 167 

ttiensdid, by this means the very faith and hope of refur- 
re&ion from the dead might in time even almoft have been 
extinguished, therefore God would have them take heed 
of that, and therefore he did fo ordain in the Ceremonial 
Law, that al the mourners for the dead they (hould be un- ^ t y 
clean for fo long a time. As for any that doth give liber- mn to be 
ty in their natural affections, and doth not hold the reins fohng un- 
ofthem in their mourning for the dead, I would apply to clean tha * 
them that Scripture, in Jer. 31. 15,16. thus faith the Lord, T™£ 
A vote* was heard in Ramah, Lamentation, and bitter weeping, d ea £- 
Fv a c H e L weeping for her C H I l d R e N, refufed to he 
comforted for her children , bee auft they were not. But now, 
7 hut faith the Lord, Refrain thj voice from weepings and thine 
eyes from tears, thy worhjrf all be rewarded, and thy children jhall 
come bac\again. So it followed afterwards. Do not weep 
as others, let us not mourn as others that have no hope, 
remember that the mourners for the dead in the Law they 
were to be unclean for feven daies. 

Thirdly, it was to note this, That God wouldhave cheer- 3* 

f nine f in hi^s fer vice , and therefore the bread of mourners is 
accounted polluted. Levit.i o. 19. we reade of Aaron when , .. 
there wasfuch an occaiion of mourning as ever was fal- ^ #I °* 
mod) for a man, for the death of hi? children that were fo 
eminent in office, and were deftrojred fo with fuch a vifible 
hand o?God(.firefrom Heaven) when Mofeswax angry that 
the Priefts had not eat of the fin offering, faith Aaron, If 
I had eaten of the fin offering to day, froould it have been accepted ? 
It would have been but as the bread of mourners, I that have bin ml % HnCu ' ' 
ftruck this day, and am in fuch a dreadful condition, 
Would God have regarded the fin offering ? God required 
joy in his fervices in Veut. 1 2. 7. 1 8. verfes, and hence that 
profeflion was required in Veut. 26. 13, 14. verfes, Then 
thou fro alt fay before the Lord thy God, I have brought away the 
baUowtd things out of mine houfe, and alfo h^ve given them \ un- 7, , l ° # 
to the Levite, and u?ito the Stranger, to the Father left, andti the ^J * ' 
WiddoW) accordingfo all the Commandemtnt's 'which ihouhaft ** ** 


1 68 An Expojltion of Chap. 9. 

commanded me 3 I have not tranfgreffed thy Commandements^nei^ 
mflrated. ^ ^^ jf or g 0tten t ^ emt ^ nc j then in the 14. verf. / Jtaz>e 

wo? eaten thereof in my mourning &c. 

They were to profefs this to God, That they had 

not eaten thereof in their mourning ; this was to (hew, 

that facrirxes offered with a linking heart in forrow, is not 
Even fir- pleafing to God, God loves a cheerful giver. We mud 
Yotvforfm n ot pine away in our iniquities, fullennefsand dumpifti- 

\ * ti°fh nt * s €Ven * n ^ orrow ^ or * jn iC f° wres our Spirits and fervices, 

m Y x J\ and makes thero unacceptable to God j CI fayj a fullen, 

dumpiflmefs of fpirit, though it be in forrow for fin, it 

fowres our (pirits and makes our fervices unacceptable to 

God. There is a groaning and a fighting one to another, 

or rather, againft one another : that is condemn'd in 

lm.<;.<). s cr ipture in Jam. 5. 9. the words in your books are thus, 

*•?, Tipx ~i Grudoe not one againfl another, but in the Original, Sbb not- 

r ATI ygJT =» • n 1 a. 11 l l 

atafoar. ov groan not one againfi another -^ you lhall have many that 

in company with others have a penfive dumpifh fpirit, 

A cheerful fighing and groaning, and making their fociety to be bur- 

Jpmt in de n f om t0 others. Saith the holy Ghoft, do not figh and 

company. g foan one unt0 another, there is a fullen dumpifh iJghing 

of fpirit and deje&ion of foul that is as unpleafing to God 

as it is unto men, it polutes the heart, and pollutes duty. 

But (you will fay J Is all mourning forbidden ? t hat here the 

holy Ghoflfiouldfay, Their offerings fhould be as the bread 

of Mourners. Chrift faiths hie jjed are t he Mourner j, and the 

Sacrifice of God is a contrite heart. 

It's true, an evangelical forrow is accepted, but that 
hath fweetnefs in it, it is not bitter, that's not a dejected 
fpirit, it's not a mourning that caufes deje&ion or fuilen- 
nefs, or mraightnefs of fpirit, but that mourning doth 
enlarge the heart and makes it a&ive for God 5 hence in 
r$ ,4 :9'J' Ezra g.^. although we reade before that&sr* was aftonifhed 
at the fin of the people, yet faith he, at the 5. verfe, I arofe 
fiom my heavinefi at the evening fzcrifice , when rhe time came 
that 1 fhould facrificeuntoGodmy heavinefs did nothin- 


h — ,. _*»., 

Ver.4 the Vrophefie of H o s E A. 169 

der me in holy duties. But how many are there that link 
down in their heavinef?, and when God calls upon them 
for any duty, they cannot arife, they are fo over-burde- 
ned with heavy fpirits ? There they link down in a fullen 
way, and fhall God accept of fuch a fervice as this is? You mUQ ^ ^^ 
may pleafe your felvesin it and think it is humiliation, ofttmes in 
but there may be much pride in dejection; there is none fo dejefiion. 
proud a fpirit as the Devil is, and yet no fpirkfo deje&ed as in Satan 
as the Devil is. Lead we know ic melts fooneft, but it con- r .. 
fumes in the melting : and many times there may be fuch a im 
fpirit that may be ready tofcrrowuponany occafioo, and 
to melt* but it's fuch a melting as confumes the itrengrh of 
it that it is unfit for 3ny fervice that God calls for, now 
fuch fervices as you in fuch a mourning way tender up to 
God a re not accepted of him, Pvemember this texr 3 ibtir 
offering (hall be as the bread of mourning. 

Gualter hath a Note from this : God would not accept 
of the offering of Mournefs, they were unclean, yet (faith 
he) there are many that feek to get their greatcft gain from 
Funeral mournings, and fallofenveighing againit them 
that get gain that way, as their Priefts and Officers that 
ufe to tend upon Funerals for gain, he calls them Vulturs 
and Grows that do flock to dead bodies, and Sepulcbers 
£><?£/, ft hofe are his words) that feck to get advantage by 
Funerals. And we know heretofore what abundance of ad- ^ pain 
vantage th:re was gotten by Funerals, fcarce could you bu- of funerals 
ly a child under three or four pounds, fuch kind of feu firmer!;, 
there were, and made them even rejoyce when others did madefoms 
mourn,?. nd getting a great part of of their livelihood from Y %°? ce > 
the bread of Mourners. mown™ 

And Theopbjlaft hath another Not% from this place, Ibt 
bread o(A4 ttrxers. That is, thofe things offered to God Theophy- 
gotten byoppreffion, as thus- fuppofe a manor woman la&.w/w. 
gets an eftate, and gets itin an oppreifing way, it may be 
they are at home and merry, but it may be the poor chil- 
dren or widdow is mourning for thofe morfels that thou 

Bb arc 

170 AnExpofitim of Chap. 9. 

art'rejoycing in, but it is the fir ft Note that is the moft ac- 
cording to the mind of the holy GhoiT, the mourning that 
hachrefpe<5t to the funerals, and fo especially at the deje- 
ction of fpifit in holy duties. It follows, 

Expof,i, Ibe bread for their foul fall not come into the Houfe of the 


7b e bread for their foul7\ Thar is^ W h e n t h ey a r e fee k i n g 

God even for their very lives. By Bread) is to be under- 

r ,, j flood, their oblations more generally 3 not only Breads but 

'* their Oblations , As Malac 1.7. Ye offer polluted bread upon 

mine Altar : it's taken generally for all kind of offerings 

upon Gods Altar. So, 7he bread for their fouls, that is, 

thofe offerings that they did offer for their very lives. 

n , Ca Now from thence the Note is this : 7 bat it's a fad thing 

* when a creature would\eek^to God for bU very life, yet then God 

rejeU shim and bit offering too. Before thefe people they did 

rejeft the voice of the Lord at the Temple, and they kept 

others from going to the Houfe of the Lord, they thought 

facrifices elfewhere would ferve the turn as well ; but now 

they (hail be far enough from bringing any factifkes to the 

Houfeofthe Lord though they (houlddefire to do it for 

their very fouls. Thus many who in the time of their pro- 

fperity do neglect the Worfhip of God and flight it, and 

think there is no great matter in it, but afterwards when 
Appucat. ^y f ce t j 3e | r vef y j ives ^ t j ie | r f QU j 8 j; e at t k e merC y f 

God, then they would fain feek God for their lives, they 
fee they are undone if God be not merciful to them, yet 
then God rejects them, their offerings then for their fouls 
(hall not come into the Houfe of the Lord, that is; will 
not be accepted of God. When a man is crying for an 
Alms, but for a piece of hreard,to be rejected is fomething ; 
but when a man is crying for his foul, then to be rejected, 
•and by God himfelf, this is more grievous. 

Seeond Jy, 7fa bread for tbeirfoul, that is. The bread they 


■ ■ ■ I n i I - »■ ...«.ri i i , a, || 

Ver.4. f^e Prophejie of Hose a. 17! 

have to maintain their lives wkhal,if they would offer that 
to the Lord, it mould not come into the houfe of the Lord 
to be accepted 5 for by bread for their fouls , may be meant, 
the bread that they have to maintain their lives, for fo we Soul put 
find the Scripture cals the foul, the life of a man, \i\MatJ crU ^ 
.6.24. Is not tin life more worth than meat ? the words in the Mcit ' 6 * 
original are. Is not the Soul of man ? It is here the bread Jfcj. 
for the foul, that is, the very bread that they have to main- 
tain their lives, their neceffary bread that they have to live 
on; although they ihould be willing to offer that to the 
. Lord,it (hail not come unto him. Now this is as if the Pro- 
.phet ihould fay to them, Now you cannot be brought to 
them to offer your Pjpei flaky to God, but your condition Ex P° r,2< 
(hall befuchasifyou would orBfr the neceffary bread you 
have to prefei ve your lives, if you would offer that to God, 
God will not accept of it: As if a man were fo poor that 
he were ready to ilarve, and yet for all that fuch a man 
would fay, Wei, though ! ilarve, yet I wil offer this I have 
•to live on, and I would offer this to God rather than have 
it my felf, now you would think this mould be an argu- 
ment of a great deal of devotion. But the cafe {hall be now, 
that though you would feek God with fuch earnefmefs, 
yecthe heart of God mail be fo hardened againftyouas 
they will not be accepted. 

Ibofi who in time ofprofterity are loth to deny their eafe, and nh r„ 
loth to lay out any thing of their fuperfuity for God, but time may 
come that though theyfcouldbe willing to bite off their 'very nails, 
.andpluck^out their eyes, and tear their very flefb in indignation 
for their fin in resell unto God any way, yet this God pall not 
iMucbjafe to have regard unto. Therefore this learn by it, to 
ifeek God while he may be found, and not to ftand upon U ^' 
your own terms wich God in the day of your profperity, 
.and to fay, I cannot fpare this and that for him ; but if we 
.deny God now what is his due, though we would give to 
him hereafter that that our lives lay upon, yet it mall not 
be accepted. 

B b 2 3, Bread 

172 An Expojition of Chap.?. 

Expof.j. " 3. Bread for their fotth: that is, they (hall have no more 
bread than will ferve for their very life from hand to 
tr.outh^they (haii have nothing to bring to the Houfe of 
the Lord, they fhalibefoputtoit, when they are in cap- 
tivity, they (hall be kept fo ftri&ly, as to have nothing 
but bread and water, nothing but from hand to mouth ; 
they fball be far enough from having any thing to offer 
to the Lord, to be accepted of him; if they fhould think 
of bringing any thing to the Houfe of the Lord, alas! 
what have they? nothing but a little bread for their 

foul . - 

Obfer From whence the Note is thi«, To have m effate to offer to 

God in bhfirvicejn the waus ofbi'piblickjeorfiif U a great af- 
jHUion. It follows. 

Ver. 5- 
What will ye do in the folernn day, and in the day of the 

NOW they (hall remember their folernn daies, their 
fcafts, and fee themfelvescut off from any further 
Explic. 1 enloying of them, it muft needs be a great fadning unto 
their fpirits to think what daks once they had, Oh what 
folernn times and feafts that they did keep to God 5 for a- 
ny to fit down in times of affliftion and fay, I remember 
what dates of joy in the fervice of God I once had.but now 
they are gone, Oh! tbedaiestbatl waswonttohave,how 
fwc et were they * but all is nowpaft and we muft fit down 
in forrowand affliaion. There was a time (faith God by 
the Prophet) that yon would notfuffer any to go up to 
the feaft, but now you (hall be far enough from Jerufakm 
or any other place of Worfhip, and the very remembrance 
of thofe folernn dales (hall begrievousro you, Oh I what 
rcitiioudointbofefokmn data ? Thofe folernn dates were 
date's of joy, in Numb. 10.10. Thus I think fome carry it, 
they make thofe feafts to be the feafts that they mould have; 
, € onc 

Ver.5 f h e Trophejie of H os e a. x 73 

cone up to lerufakm in 5 but I take not this to be the (cope 
oftheholy Ghotlhere, but rather thus; by the folemn *»»**• 
Daies and Feafts of the Lord is here meant, the folemn 
day of Gods wrath and vengeance upon them;' now for 
the making out of that I "(hall (hew firft, that in Scripture 
the day of Gods wrath is cail'd thefolemn day, and the 
dayotGodsfeaftisthedayof his wrath, a day wherein 

God feafts. t r ^ . . 

Fir(L The folemn day it is the day of Gods wrath, in 
lament. 2.te. Ihonhafi called as in a flemnday, rny terrors Um.2.22 
roundabout, f that in the dty of the Lords Anger mm ejeaped. 
So that the folemn day i* the day of the Lords anger there. 

And Secondly, The day of Gods F«?j/r, that time when 
God do;h execute his wrath upon wicked men is r 
of a feat* to God. In Revel. 19. 17, 18. verfes, (b-fides o- ^^/. (2- 
ther texts) An Angel cried with a loud voice to all the fowls i/^S. 
that fly in the Heavens, Come, and gather pur felvts together to 
the f upper of the great God, that ye may eat tbefefi of Kings, and 
theflefo ofC^tainsy and the fie fi of Mighty men, and tbefefk of 
Horfes, and oj them that fit on them, and tbefiefh of all men both 
fee and bondjfuth fmsl and great: it is the day of the Lords feafr. 
Now'cisafoiennday, a d;y of the execution of God- &% y fi 
wrath, becaufenovv God executes wrath publickly and f4 ^. 
brings much wrath together. 7hou haft cali'd as in a £>- 
lemnday my terrors round about. You know that in the 
day of a petty Seflions there may befotne jufticedone, but 
moreprivatly ; But in a day of folemn A ffizes, when there 
is a full Goal delivery, then judgment is done publickly, 
foGod executes juftice fometimes upon men particularly, 
but God hath his folemn day to execute his judgments 
publickly before all j and then the Lord feairs. 

The day of execution of Gods wrath upon wicked men 
. is a day of fcah\upon this ground. 

Firfl, Becaufe the day of their feals were dshs of (lay- Cr04 * 
ing facrifices 5 fo they mould now be (lain, and God would 
account even their bodies that were flain to be as facrifices 


174 An Expofition of Chap.9. 

for this great feaft of hi?, hilfa 34 6. 7h lo-'d bath a fa* 
Jp. 34.0. cr iji ce j n Bozrjth, and a great jlaugbter in the Land c/Xdumea. 
Zcph,i.7. ^ n( ^ ul Zep'i- I- 7« ^ be day of the Lord is at band^tbe Lord bath 
prepared aja:ripce he bjtb bid bit gnefts. And tben itjball come 
iopaftintbeday f>f the Lords facrifice, tbat I will pitnijb the 
Princes^ and the Kings Children &c. He hath bid his guelts ; 
fo here's the fealtoiGod, and the (laughter of great men 
are here, the difhes as it were of facr/tice that God would 
_ ,. have at this his feafr, the Executioners of Gods wrath are 
Gods l ' noW ^ ils ^ £iQ ^ to kill n * 3 ^orifices. Soldiers and Execu- 
te/?*, uoners thc-y are turned the Prieih of God for to kill his fa- 
Lr,t$ t 4. crifice tor this his feaft. Hence in Jer. 6. 4. Prepareye Wat 
- TfiHfp againft her, it is in the Original, San&ifie the Wat\ and in 
H" 1 !?!/ another Scripture,, thole that were the executioners of 
-H j p Gods wrath , were call'd Gods Sanctified ones. 
Stii&ifi-a' ^ RC ^ t ^ en f urtner 3 A dfoj of Feafiing is, a day ofEejqy* 
tefitm clng^ this day of the execution of Gods wrath upon iln- 
ta helium, ners, efpeclally great finners that do efcape mens hands, 
it is a day of Rejoycin : z to God, asinadayof Feaft: And 
,an this word that is'tranflated Feaft, it figriifies Dancings it is , 
a day wherein the Lords heart doth as it were leap within 
Cods him becaufe of joy, God rejoyces m-the execution of hi* 
math why righteous judgments upon them ; therefore Gods wrath in 
called Scripture is cali'd Wine, They fnall drink of the Wine of his 
Wine. wrath ; the Lord at length when finners continue impeni- 
iteviLio tenc * s as mucn delighted in the execution ofhis Juftice, as 
Explic. men can be in drinking of Wine. Jn Vent. 28. 63. As the 
Dent. 2%. Lord rtjoyced over you to doy on good, fo the Lord will rejoyce 0- 
65. vet you for evil. A n d i n Fzeh^ 5.13* Thus ft: all mine anger be 

E%ek- 5** accomplifhed, and 1 will caufe my fury to reft upon them, and I 
J 3'' will be comforted. (It's a very ilrangeexpreffion.) Oh ! let 

us, my Brethren, take heed how we rejoyce in fin, God 
may rejoyce in the execution of his Judgments upon us 
due to our fin. Men have their daies in joy and mirth in 
fin 5 and God hath his daies of joy and mirth in the exe- 
cution of his wrath; Oh! how fad is the condition of a 


Ver. 5 . the Prophefe of H o s E A. 1 75 

creature when the infinite merciful God (hall rejoyce in his 
ruin ! Surely then , if God doth fo rejoyce in the executi- 
on of his wrath upon wicked men, then the Saints alfo 
may rejoyce ; in Pfal. 58.10. The rigbteozv frali rejoyce when *J *™ n 
he feeth the vengeance ,he frail rvafh hi* feet in the blood of the n>ic- q ^ s venm 
ktd: Taken from the cuftom of thofe Countries,, that were geance. 
wont after their travels to wafti their feet with cold water, 
and that did refefh them : fo the blood of the wicked illupraud 
mould bs refreshment ro the righteous. Now this is not 
aninfuking joy over them, but rejoycing in the honor Yctnotan 
that God hath, and in the gcod that dcth come to the ^Jultwg 
Church by the execution of fuch men, both unto God J ? 9 
and to his people. So that it follows in Pjal. 5S.11. ^-py? 
rilf there is a reward for the righteous ;' verily Were is a God that 
Judgeth in the earth. The baints may look upon wicked i ut j ym& 
men when they fee them executed and pkty them as men ; with fi'y- 
but they may rejoyce in this, becaufe they fee fuch a fpe- 
ftacle before them as makes this Scripture to be good, Ve- 
rily there a reward for the righteous; verily there is a 
God that judgeth in the earth. And in Pfal, 52.6. The 
Right com frail fe , and fear , and laugh : Mark, though He And tnixt- 
may rejoyce, yet he mult have fear mixed with it, he (hall t^hfiar. 
fee, and fear,and laugh. And note, that Scripture is fpo- ffi^2 t 6* 
ken of a great Courtier, of Voeg y one that was a mod de- 
fperate enemy to Gods people, one that watch'd ail the 
waies he could to do mi fc hie f, and efpecially to do mif- 
chief to David, and he was the man that came and (Hr'd 
up the King againft David, this 52. Pfalm, is made concer- 
ning this Doeg y and a Prophefie of his deflru&idn, faith 
the Spirit of God, Ihe Righteous fralifee, and fear, and laugh: Note.- 
If a man can keep his heart fpiritiual, fan&if^ing Gods 
Name in the beholding fuch an object, thofe that are e- 
• minent wicked men brought to execution, he may Lawful- 
ly according to the mind of God, feaft -his eyes in thebe- 
holdingoik, fuchadayis call'd the Feaft of the Lord. 
And the Lord doth' not ufe to featf himfelf, but he calls 


1 7 6 An Expofrtion of Chap-9« 

Fw. 1 r. htj Saints to feaft with him • in Prcv< 1 1. io. When it goeth 
lQ ' well with the right eom^ the Cityrefycethy and when the wicked 

ferifb there U jhuuting. A nd this is according to Gods mind 
it (liould be fo. And therefore Chriitians above all men 
Should be far from a proud infulting even over thefe men, 
but yet when God laies an objeft before them wherein 
they may fee the anfwer of fo many prayers, and the fruit 
of the cries of fo many thoufands that were opprefied, yea, 
of fo many thoufand confidence- oppreffed ones, that have 
cried againitfuch a one, ifac theftroke of God, they with 
j # j f hearts lift up to him (hall give a (liout that mall coqjc Kpro 

ult? tns Heavens, this pleafes God, and the holy Angels, and it 

is mufkk firfortheday of the feairofthe Lord^ thus the 
Saints may do in the day of the feaft of the Lord. 
Fxpof, Yea, but faith the holy Ghoft hereby the Prophet, But 

£Y° u l what willyoii do ? the Saints may do thus when God makes 
this his fea ft in the execution of fuch eminent wicked men, 
hecallsj0» to it, to rejoyceand blefs his Name, he bids 
you look here and fee, is it not good waiting upon me? the , 
Saints may dofo and biefsGod, But what will X OV do 
in the day ofthefeafi of the Lord ? What will wicked men do 
inthatday? what will become of alt > our jolity ? what 
will become of all your iioutnefs> and wilfulness, of all 
your pride, of all yourfcorning, of ^11 your vain hopes, 
when this folemn day come?, and when the feaft of the 
|£mo, j. Lord comes? Inlfa, io. 3. we have a Scripture paralel to 
this, W bat willyou do in the day of vifitation ? what will you 
do> and to whom will you fy fir belp^arJ whin willy on leave your 
glory ? Can you tell what in the world to do ? You can 
tel) whattodo now 4 you have your wills 3 and pride it, 
and (but it out now, but what will you do in the day of 
vification, when Gods folemn day and this feaft comes? 
Oh ! what can they do but as the great and mighry .,men, 
Revelations 6. they cry to the hills to fall upon them, and 
to the mountains to cover them, for the great day of the 
Lambs wrath is come. Thofe that are the moft bold and 


Ver. 5. the Prophefie cfUoSEA. 177 

Prefumptuous in their fins, when this day of the Lord 
Comes they (hall be inthemoft miferable perplexity itot 
knowing what to do, they know not how to bear that V*?*} 
which is upon them, nor how to avoid it, nor what ^ffi 
courfe to take, what can you do in fuch a day 1 men w the 
For, Lords day. 

Firft, All your comfortsthey are gone, ail fuch things 1. 
that your hearts clofed withal and made as Gods to your 
felves, they are gone. 

Secondly, Now God himfclf fights againft you, in If a. 2. 
.13.6. Howl ye ^ for the day of the Lord U at band, it fbaU come U a > l$»6. 
as a dejiru&iott from the Almighty, But it may be you look 
only upon fuch and fuch men that are the Inftrumentt. No, 
but it is a deftru&ion from the Almighty, and therefore ttt&mti, 
what can you do? 

Thirdly, Confcience in that day that will terrifie 3. 

Fourthly, You Giall not know whither to go for help : 4. 
To the creature, that cannot help you, your vain hopes 
in the creature hath the very heartftrings- of them broke, 
you thought that you might (hift and help your felves 
there, but now you fee there is no help there. 

What then? you cannot go to God, then the very <j 
thoughts of God muft needs be terrible to you, and then 
what will you do? 

Further,- For thefe miferies they are but the beginning 6. 
of furrows, this cj^y of the Lord it is but a preparation 
for another day •' there is yet a more folemn day of the 
Lord in coming than this prefent. Oh ! what wiUyt do in 
the day of the Lord ? Howfoever a man may refolve to fet a 
good face upon a thing; Oh! but my Brethren, though Sme1mtd 
you cannot fee daunting in a countenance, yet did you nod fae 
but lee, the black bofom, and the woful guilty fpirit that on it even 
there is by fin within, you would know that they could **&«&, 
not in the world tell what do do in the day of the Lord. who fif ou! < 
It's ftrange what a man may do even before death, in the ^ftlmu 
C c prefencs 

i 7 8' AnExpoJitiott of Chap. 9. 

prefence of men, although his own confcience tells him 
f u eotherwife, and though men are ready to be tak n 
with dying mens expremons,yet many times there is much 

de Why you^Tli fay > What a man dotbprofeJMen be * ft* 

There is a notable ftory concerning this that Bifhop La- 

timahnb, in one of his Sermons, he tell of the defperat. 

ftoutnefs of a certain mans heart evenwhen he was to die . 

a, he was uding he comes to a place where the execution of 
IS«*W amanwa tobl, he turns afide, and «■ hen the people faw 
h e ' s t himXy made way, andhecomestofpeak wnhtheman, 
DiClm f and bS he and all hat were about him co,Id not get out 
upon itie a "°?° „?„" Jnrvto Godfor the guiltinefs of the fa& 

execution of him to give glory to uou iui i» 5 

of Sir W. for which he was to be executed, but tlood out " », that 
Raleigh- he was not guilty; and when they could get nothing cut 

of Mm Xy turned the ladder, and the rope being cut and 

not. lxius 1 < V er t0 venture their fouls upon it 5 

much de^ftion. ? f fP" J h ana for ust0 con fider what we 
^VnYtolay^otanwWehavedone , that foin fuch , 
do, an f'° Ja ^. asthi . we may know what to do; the- 
Serving Godwht 'havTwalled confcionab^ before 
S, they know what to do in the day of pubhck cala- 

m 7»r firft They can blefs God that ever they knew him, 

hearts to fear hi« name. 

Ver. 5 . the Prophejie offl o S E A. 1 79 

Secondly, They know what to do in a day of calamity, 
they can exe-rcife their faith upon that Word in which the 
Lord hath caufed them to truft, they can make it to be the 
fupport of their fouls, and the joy of their hearts, even in 
fuch a day. 

Thirdly, They know whit to do, they can fan&ifie 
God Name in his righteous judgments, they can fee mercy 
and the love of a Father in the foreft and heavieft aifli&i- 
on» that do befall tbem. 

Fourthly, They know what to do 5 they can eafe their 
fouls by powring them forth into the bofom of a gracious 
and reconciled Father. 

Fifthly, They know what to do ; they can fee beyond 
all thefe prefent evils, they can fee Immortality and Glory, 
they can fee that on the other fide a little beyond thefe 
troubles and afflictions, there is an everlafting joy and day hb, ij.ij 
of peace coming to them. A Job can tell what to do, he & Chaf 
canprofefs that though God kill him he would truft in l 9- 2 U 
*him. A ZWW can tell what to do, In the multitude of the p/S/.iio. 
farrows that 1 bad in my hearty thy consolations rtfrefro my foul. 
AHahacukj:antell what to do, Although the fig-tree fkwld Hab.$.z7 
not bio from, nor fruit be in the vines, the labor of the Olive ]h all 
fail, and the fields Jhallyeeld no meat, the fioc\s jhall be cut off from 
the fold, and there fh ah 'he no heard in the flails ; yet mil I re- 
joy ce in the herd ; je* mil I joy in the God of my falvation : Thus 
you fee the Saints they know what to do in fuch a day; and 
this is the excellency of grace, that it can never be put fo 
to it, in any ftrait,but itcan tel what todo 5 asVavidhid 
to Achifh in 2 Sam. 28. 2. Surely thoufhalt know what thy fir- 
vmt can do. So the Saints in time of common diftrefles 
'they (hould fet their graces fo on work that all may fee 
what their faith, and humility, and patience can do, that 
they may be able to fay, well, you (hall fee now what the 
Servant of the Lord can do : If one (hould fay to one that 
hath made profeffion of Godlinefs, Youfpakemuch of the 
excellency of grace, but what can you do with it? The a ^°M or 

Cc 2 anfwer 

I So An Expqfltion of Chap. .9? 

Obf t i. 

anfwcr that fuch a one may well give, is this : When you 
cannot tell what Co do in- the world nor which way to 
turn your felves, yet through Gods mercy I can tell what 
to do Grace will be able to carry a man through fire and 
water,thatfaith of mine, and the grace that I have gotten 
by the Word, that you can (corn at/it's that doth through 
Gods mercy enable my foul to rejoyce, yea, to triumph 
in Tribulations, Can you do that? You can rejoyce now 
when you are in a Tavern, but in the day of Tribulation, 
whenadifmal day (hall cometo the world, what will you 
do then? I thank God I have that that can rejoyce my 
heartinfuchaday asthisis; and that that I have gotten 
by the Word, and by prayer, and by the Ordinances, can 
enable me to do that that you cannot do; that's fome- 
thinz, that when a man in times of Tribulation can carry 
himfelf above all, fo that men or devils are not able to p QC 
him in fuch a cafe as he cannot tell what to do. It follows. 

Ve r. & 

For /% thy are gone , bee aufe of deft ruU ion. 

But do you fay to us, What will we do in fuch a day V 
Why, we know well enough what to do, we have a way to 
help us; if all your threatnrngs fhould befall us, yet we 
can have help: why, 'tis notlike that all this mifery and 
difoiation thatyouprophefieof, it's not like that it wi 
comefuddenly ; thenfurely we know what to do, we will 
cet to Enpt, that's not far off; and if we cannot live here 
in our own Country, we will go to MmfbU, that's a brave 
City and there we may live well enough; Many of us are 
Merchants, and Memphis is as great a place for Mercandize 
as where we live, and we will get thither. 

Thus carnal hearts have alwaies fome lhifting thoughts 
and fome plotsin their heads thinking of waies to provide 
for themfelves, and indeed it's this that takes off*he hearts 
of men from humbling themfelves before the Lord and ma^ 

Ver.6. the Trophefie ofU osea. 181 

king their peace with him, becaufe they think they may 
fhift offGods ftrokes thus and thus, therefore they do not 
fall down with trembling hearts before the Lord, and cry 
unto him, Lord, what wilt thou have us to do? but they 
know what to do themfelves 5 and were it not for this,that 
their hearts were thus taken ofTby drifts, Oh ! what hu- 
miliation would there be then before the Lord, what Tub- 
je&ingtohim, what feekingofhim > lfa. ^7. 10, Ibouart Jp,$%io 
wzaried in the greatnefoftby way ; yet faideft thou not, There U 
no hope : thou bafi found the life of thine handjberefore thou wafi 
not grieved. Thou thoughteft thou couldi} tell what to do, 
therefore thou wert not grieved. When God doth intend 
mercy to men, he takes them off from their vain hopes, 
from all their drifting reafonings, and then mercy is at 
hand. When the hearts of men are brought to this, to 
cry. Men and Brethren, wbatjball wedo ? and as Jebopapbat, 
We know not what to do : but our eyes are towards thee : I fay, 
when mens hearts are taken off from all their (Lifts, and 
they come to this pafs ; As for any thing in our felves we 
know not what to do, but only our eyes are towards thee j 
then is mercy at hand,and never till then. And therefore 
all the time that you are reafoning thus in your own ima- 
ginations, all that while you are far from mercy. 

For h> tbey are gone to Egypt, becaufe ofdeftrnffion. 

m ' 

The Prophet fpeaks here of a thing as if it were dene 
already. Although they were in Samaria, and in the Ci- 
ties oilfrael, yet faith the Prophet, L<?, tbey are gone to j3> 
gypt : the wiach of God was too hot for them in their own 
Country, and away they are gone and got to JEg)pt for a 

refuge ' r\ir ~< 

Carnil hearts in fir aits will rather make any thing to be their OoLZ*- 

refuge than God. And my brethren, jult thefe for all the 

world have been (I fear) and it may be yet are* the thoughts 

of many among us 5 Why, (think they) Minifters of God 


1 82 An Expoftion of Chap. 9. 

" " ■ ■ ■ M l I ■ I I I I I ■ 1 . 1 ' 1 — — — — <»— — I 

they threaten Judgment 1 , that God hath a contrcverfie a« 
England g a "*ft U8 j anc * we * e6 now fon* e tokens of Gods wrath up» 
onus; Well. let the woril come that can, we hope to fhifc 
fome way or other, we may get into Helland) or Germany 
ot France, ovNew-Englands if the worft come that can, I 
hope we may have ttme enough to get one way or other 
tomake fhifttolive; and thefe back-doors that their eyes 
are upon, have made them lefs folickous about, and lef$ 
helpful in the great things that God calls all with a loud 
voice to joyn together with ai their {h*ength,that they may 
deliver their own Land from that heavie wrath that hangs 
over you. Well, notwichllanding mens thoughts are for 
fhifting, it will prove that all will be vain. Saith God, 
You think to (hifc to this place and the other, you may 
bedifappointed, (or Egypt (hail gather you, and Memphis 
fhall bury yoUj my wrath and fore difpleafure (hall pur- 
fueyou thither. It's a vain thing for men to feek to fly 
from the prefence of God: But certainly in fome cafes a 
man may fly from danger : As in regard of mens Relati- 
ons and Stations, they fee that their work is done in one 
place, and God by providence opens them a door to ano- 
ther, though not out of diftruft, but if when God calls 
for further work here and there is no door opened by pro- 
vidence, but what's broken open bythemfelves out of a 
diftruft and flavifh fear only to provide for the flefb 5 I fay, 
fuch may expeft wrath to purlue them wherefoever they 
go, their fafeft places may prove to be their graves, Egfpt 
]b all gather them, (that is taken from the gathering of dead 
bodies J Memphis fiall bury tbern : Memphis was a principal 
city InEgypt that now is known by the name oiGrandCaer^ 
your Merchant? and Mariners they know that City that 
here the ho^y Ghoftfpeaksof by that name ; and then it 
was called Memphis upon the name as fome think of one of 
TbePjra- tne King of Egypts Daughters. A City very famous in 
There %|J* for the tywmides and the Kings Sepulchres that were 
there, and th« City that flood very commodious for trafick 


Ver.6. the Prophefe of H o s E A. 1 83 

becaufe it flood upon the River Nilus and there was multi- 
tudes of ftreet?} I am loth to name you the number for in- The tiwn- 
deed it is increcUble, only this thing is remarkable that ge- ^ r °f* he 
nerally all the Greets had at each end of them two gates v eets * 
fo that they might belocktup as a Tower 5 and it may be 
the holy Ghoft may allude the rather to that, in faying, 
Memphis lhall bury you, becaufe every place was ftiut up, 
and it's the fame City that you reade of in the 19. of 


Now fay they, We will go to Memphis a brave place for 
trarlck, and a very commodious City, a very (a(e City 
that hath ail the ftreets like fo many Towers and we will 
go and help our (elves there. Yea, but Memphis (hall bury Expof* 
you faith God. 

From thence the Note is. That it 9 j a great affiidiion tobe Obf^. 
forced to leave ones own Cou?itry^ and never to return again 3 but 
to lay our b$nes in afirange Land. The Lord hath fent many 
of his fervants into other Countries to live among Gran- 
gers, fome there are that have gone among Grangers, yet 
through Gods mercy they have not fo gone buc God hath See Vindi- 
given them libertie to return again, and though their go- cation in 
inghath been fas you know) much afperfed of late, yet -Anfatr te 
when more weighty work may give leave I make no quefti- Mr .Jr d- 
on but you will be fully fatisfied fo as you mail ackjiow- wai v 
ledg a fpeciar hand of God even in their going. Bui here 
fpecially the Jews did account it a great mifery to die out 
of their own Land. Buxtorfidus in his book called the Je- Buxtovf. 
vpty Synago§ttft\dXt% fuch a Tradition that the jews have, Syngbga 
They dobeleeve that the Refurre&ioa at the great ddy ludatca. 
(hall be at Jtrufalemotthc Jews, that wherefoever any of jf ew i0 
the Jews have lived and died, yet they (hall rife up at feru* tradition, 
falem, therefore when many of them that Jived a great way 
ofFdid begin to grow old they would leave their ftation 
and goasneertojerufalemastheycould: for this is their * erm€am 
Tradition, thap their bodies (hail come through paflages of terra , 
the earth all along to Jernfakm^znd that they ml^prevent 


1 84 An Expjition of Chap. 9. 

the trouble of coming fo far under the ground, therefore 
they remove their dwelling to dwell neer Jpufalem. And 
this is the vanity of fpiru that they are left unto. But 
though that be a vanitie, yetcertainlieit'san affliction to 
anie to be out of their own Countries and there to live and 
die ; but if it be a great evil to flie from ones own Countrie 
for fear of deftru&ion, and to have the place they fly to be 
madeas their grave, what a great evil is it then for men 
meerlie out of love for advantage to leave places where 
before they did or might enjoy communion with the 
Saints, to leave the Ordinances of God, to go into other 
places among Fapifts, and fieatheus where they cannot 
have the freedom of Gods Worfliip > Ndto fuch as thefe are 
ihould find thefe places to be labyrinth s of miferable per- 
plexity to them, it is jufl with God it fhould be fo, feeing 
they out of love to gain would thus venture themfelvesj 
and therefore let mea take heed of this how they go upon 
any private refpefts from places were Gods Wermip may 
i>e had to places where they cannot enjoy k. It follows. 

the pleafant places far their Silver, Nettles (ball pojfefi 
them 5 Tbornes ffrsU be in their 'tabernacles. 

The word that istranflated pleafant places for Silver, \it 
is, the defire of their fiver. 

Firft, It may have reference to this,to their furniture of 
filver, that nettle* (hall grow where they wear their fine (li- 
ver things,their fine Gupbords of plate,and Woufhold fluff 
that they did take fo much delight in, as in Lament. 1 . 7. 
Jtrujalem rtntem^tdinthe daies of her affliBion, and of her mi' 
l -7* fines, all her plea j am things that fhe had in the dates of old. 
Mark but thefe two things from thistext, Jerujalem in the 
•daies of her affU&ion and miterie. My Brethren, there 
maybe dales of afflittion, and yet no daies of mi(erie, the 
Saints may meet with daies of afflictions, but notofmife- 
*y$ t-ht wicked whert they meet with daies of affliction,, 


Ver,6 the Prophejle of Hose a. 185 

they meet with daies of mifery; butthething I note that 
text for is this, They (hall remember all the pieafant 
thiags that they had. Oh! they (hall think then, whac 
fine Cupbords of plate they were wont to have, and all 
their fine things; fohere, here'i a threatning that there 
frould nettles grow in the very place where their fine hou- 
(hold fluff (tood, fuch a place of the houfe where fuch a 
fine Cupbord of plate was, all (hall be fo demolished chac 
perhaps Nettles and Thorns (hall grow chere. 

And then fecondly, The places where they hid their 
Silver, as you know in times of War men will hide their 
Silver, and they think they may come back again and 
have them, but faith God, you (hall go far enough from 
them , and I make no queliion but another Generation 
may find treafuresof fiiver in the Countries, in the midit of 
Nettle bufhes and Thorn bufhes. 

Thirdly, It is their delightful houfes adorned with fii- 
ver,that were fo glorious to their eyes,al now is gone faith 
God, and Nettles and Thorns (hall grow up, they (hail In- Q^V 1 
berit^fo the word is ; you hope toleave thefc brave houfes 
to your children to inherit, but now faith God I have o- 
ther Heirs for your houfes than your children, I have 
Thorns and Nettles to inherit them, for fo the word is in 
the Hebrew, Ibeyfo all inherit. It's a lamentable fpe&acle 
to fee places where fair buildings have been that now Net- 
tles and Thorns (hould grow, as it is like to be ifthcfe 
Wars hold in divers places of this Kingdom, that was the 
complaint heretofore of Troy, There was Corn grew where 
once Troy was> it was made a plowed field, but to S: j& e i € fi' 
have Nettles grow it is woife, for where the plow goes !«', * 
there are inhabitants, but where Nettles and Thorns are 
that's a defolate wildernefs. Travellers tell us, that in 
manie places of Germany, when, they goby where brave 
buildings were, there's nothing now but bufhes and net- Gm7 * n J- 
ties; the Lord deliver us from fuch a heavy ftroke as this 
is, thisi$threatnedin//*.32. 13. Vpon 'the Land vfwy fee Jfa.32.1* 

D d j?le 

I g6 An Expofitim of Chap. 9. 

fie fraU'come up bryars and thorns ', je<* k/wi £# *&e houfesef joy 
in the joyous City* Would ic not be a fad fpeftacle to fee 
fuch a City as this to have the buildings overthrown and 

London. to nave ISIettles and thorns in your faireft ilrcets come up ? 
yet fin is fuch a ruinous thing as this. And then in Ifa.34 . 
13. 7 boms pall come up in her Palaces, Nettles and Brambles 

J/4.34, 13 j n t y e Furtrejfis thereof, and it jhall be a habitation for Dragons, 
and a Court for Owls •, the Owls they dial keep Court there. 
In our Courts we know what abundance of fin was there, 
now the Owls (hall keep Court there inftead of thefe Cour- 
tiers that lived ib bravely there formerly. Oh my Bre- 
thren ! fin is a leprofie that infe&s the doors of our hcufes : 
there's a notable ftory in 2 King. 25.9. it faid olNebucbad- 

2 King. nezzar, That he burnt the Houfe of the Lord, and the Kings 

25V9. houfe, and all the houfes of Jerufalem,^^ every gnat mans hou\e 
burnt be with fire. There is a great deal of fin committed 
in great mens houfes, and at this day how have the great 
menoftheLandalmoftin all places ftewed a fpirit of Ma- 
lignity againft the work of Reformation, Oh how juft 
with God is it that the houfes of thefe great men fhould 
fnfTer*, thisthat here is threatned in my text, and manie of 
them have been lpoiled already, and if God give them not 
hearts fpeedily to fee the evil of their waies it's very proba- 
ble that within a few years this text of mine may be fulfil- 
led upon them. 

They Jhall pojfefi them. 

It may be they think though the War did keep us from 
our houfes a while, nay though they mould be broken 
down, yet our Lands will hold, they cannot take away 
them. Nay faith God, flatter not your felves with thin- 
king to come to it again, for you {hall never come to them 3 
for Nettles andThoms jhall pojfefl it. And thus we have done 
with the fixth Verfc 5 but a very little of the feventh Verfe. 


Ver.7* ' the Trophefte ofU o s e a* 187 

Vir. 7, 
$be dam of Vifnauon are come, the dares of Reconvene* 
are come* 

And of Reeempence* 

GOD hath his fet time for the Execution of Judg- 0b f la 

What good is it to a Malefa£tor that he is let alone a Admonitio 
while in the Prifon, when he knows that at fuch a 
day of the Month muft be the day of his Executi- 

Ibe day of Vifitatkn and Recompence 3 i.e. of Enquiry for Obf.2, 
all thy evil. 

Your Judgments they are none other but, R.ecompences ; 
you may have vain pleas and reafons to juftifie your felves, 
but when God comes to vific you he will deal with you in 
away of Recompence proportionable to your waies; If 
you would fall down and acknowiedg your fins and your 
need of Mercy, then it may be you may find Mercy 5 but 
ifyouwillftandto juilifie your fdves, then expeft that 
God when he comes, will come ij* a way of Recom- 

And now my Brethren, Oh! what a defperate venture 
is this, that men will venture to deal with God in a way 
of Recompence, whenas you may be dealt withal in a way 
of mercy ? 

You will fay, Who are tbofethat mil deal with God in a way ^ V J c r 
of Recompence? ' J'fff 

Certainly thofe that will plead and juftifie them felves, they I 
and will fay, God knows I do what I can, and this is not wbat tbe > 
fo much my fault as others: Thenexpeft that God when can ' 
he comes to deal with you he will have your pleas to be ful- 
ly examined, and if it prove that your pleas will hold, 
you (hall have accordingly ; and if it prove that your pleas 

Dd 2 ftiall 

*88 An Expopion of Chap.c?. 

fliall be found falfe 3 then you (hall be dealt withal in a 
way of juftice. Will you venture > dare any of you ven- 
ture upon your Pleas to ftand it but? if you fay, you do 
whatyoucan, you will betried by it,and yon fhallbere- 
ccmpenced accordingly ; andific be found indeed that 
you do what you can, you (hall be faved : but if it be 
found you have not done what you could, you fhall perifh 
eternally: Will you venture? certainly, whatfoever you 
(land pleading to juftifie yourfelves by, you may exptcV 
that God will deal with you in a way of Recoro pence. 

The dales of Recommence arc come* 

Expof, Tw'tctcome: as it is faid^ Babylon is fallen) if fallen. If. 

raelwasin away of Recompence and would hardly be 
moved with any apprehenfion of danger, and therefore 
you have it twice repeated. 
From thence the Note is this. 

Obf i 7 bat the apprehenfion of an evil prefently comings thst terrifies 

the foul. You have a notable text for that in Ezek, ; 7. 6. 

E&k 7*6 An end ii come^ the end is corner and then in the next words, 

L Behold^ it is come again. In one little verfe three times. An 

end is come the end is come $ behold^ it is come* And in the 

verfe before, it comes y and in the verfe after, it u come j five 

times God tells them that 3 it is come. Then faith my text, 

lfrael Jkall know it. 

qu£* Wicked men will not know till they feel*, when they 

'*" are (truck, then they will know. The beftknowledg of 
Gods difpleafure it is from the caufes, but if men will not 
know from thence, they (ball know from the effects. In 
their profperity they had many falfe Prophets that foothed 
them up, fo, that they were kept from knowledg, but 
now when they had felt Gods itroke, then they (could 
know; bat he doth not tell you what you fiiould know- 
They .(hould know thefsi ttfngs. Fir % , 

Ver-7 the Trophefte <?/Ho5EA. 1 89 

Firft, They (hould know what a great God it is they 
have to deal withal. 

Secondly^ They (hould know how vile a thing fin is. 

Thirdly, They (hould know the vanity of all their 

Fourthly, They (hould know the dreadfulnefs of Di- 
vine wrath; 

Fifthly* The faithfulnefs of Gods Prophets. 

Sixthly^ They (hould know the wifdom of thofe who 
d ar'd not do as i hey did . 

Seventhly, They (lion! d know the follieand vanitieof 
all the falfe Prophets that did feduce them before; they 
(hould know, that the Prophet U 'a fool, andthejpiritualman 
is mad. Oh ! the knowiedg we have of thefe things in 
time ofaffll&ion, is another manner of knowiedg than we T , r . 
know in the time of our profperitie: It was thefpecch of JfaGani 
2- German Divine in an affli&ion, In this difeafe I know Divme. 
what fin i«, and how great God is in this difeafe. A nd yet Se Meldi. 
he was a Divine, why did he not know before > No tru- er A ** ms 
lie, I never knew what im and God was fo before. de , Vl , t<e 

Now Jfrael Jhall hgow. 


The hfjowhdg that men have of the truth of God in time of af- Obf, 7 
fli&ion, U a reortyig kgowhdg. I appeal to you ; How 
mmie of you in the time of your ficknefs and affliaions 
have known things after another manner than ever you 
knew them before ? It follows^ 

The Prophet is afool> andthej}irita\l man is mad, 

Inthetimeof Affli&ion they (hall cry out that thofe are Obfer* ■ 
fools that did feduce them. One that died not long fince 
by the Exchange, cried out of his keeping companie with 
lewd Minifters that did encourage him in his waies, and 
that did harden him again ft Religion and the Saints of . 
God* l a i 

190 An Uxpopim of Chap.9. 

lj» former timet we kmw hew mm would clofe with 

wicked Min!fters s and how they would be hardened in 

fcornmg at Religion, and Puritans, but theje will have 

cmfs ppon rheir fck beds, and death beds, to crie one of 

them, for they would tell them that they need not be fo 

drift and fo pure : take heed now how you be deceived by 

ehofe that account themfelves fpiricual men, they here in 

che text upon experience find that the Prophet did but be- 

foohheaj, andthofe that had fuch glorious titlesof fpiri- 

tiialmen, that they were but madj and if you .take not 

heed fome that are here may find it hereafter true upon 

. their death beds, that they may cry out of fuch and fuch 

Miniftera that did perfwade them to fuch and fuch things. 

» But truly t\$ no excu'fe to men, though they (hould be led 

m * aficte by Minifters and others,for you fnall find what's the 

reafon that they were given up to Prophets that were fools, 

it follows in the text : For the multitude of their iniquity, and 

for thek great hatred. Thou hadft a wicked and a vile heart 

that did hate Gods people and the waiesofgodlinefs, and 

therefore It was juft with God to give thee up to thofe that 

thou feeit now to be fools and mad-men; Oh! it's juft 

with God when mens fpirits are againft the true Prophets 

of God, to leave them to Minifters that (hould cozen and 

mdo their fouls evedaftingly. 

Veiu 8. 

The watch- man of : Ephralm » at mth my God : hut the 
Prophet k afnare of a fowler in all his vpaies^ and hatred 
in the.Houfe of his God. 

IN this,and the formerVerfe God charges (as the caufeof 
much evil in IfraeV) the falfe Prophets, but yet through 
the Peoples fin, for it was through the multitude of their 
wickednefs that they were fo guided by thofe falfe Pro- 
phets, whom they followed in times of their profperity. 
But God would have a time wherein they {hould know 


Ver. 7. the Prophefe of Ho SEA. 191 

fhey were but fools, and the fpiritual man but mad. And 
this was Hkewife becaufe of their great hatred, the great 
hatredof the the true Prophets, their fpirits were againft 
them, and therefore God gave them up to thofe that were 
falfe : the fame argument follows here in the eigth verfe, 
The watchman of Ephr&im was with mj God: but the Prophet 
is a fiiare of a fowler in all his waies y and haired in the houfe of 
his God. 

The watch-man. 

Sueh who profefs themfelves watchmen, that take upon 
themfelves glorious titles. Prophets and Minifters of God 
are called watchmen : and thefe made great profeffion that 
they would be as careful to forefee, and labor as much to 
prevent danger to the People as any of them all, they pro- 
feft to be very ufeful unto the people, and to be as much 
for God as any, but they were a fnare; and this title of 
theirs, and this profeffion of theirs proved to be a fnare 0b ^ *• 
unto the people. Many vile things are hidden under fair 
and glorious titles, as many excellent things are difgraced 
under bafe and ignominious titles: You know what a deal 
of evil was lately covered among us by names and titles,as 
the Chrgie^ and the Churchy and likewife what abundance 
of good had dirt caft upon it by titles, as Conventicles ,and 
Turitans&nd the like$ and now the titles of things may be 
changed into others, but may be as dangerous fome other 
way, as formerly thefe titles were both one way and the 
other : Let people for ever take heed of cities and examin 
what lies under them, be not led away one way nor other, 
either by fair or fpeciou 5 titles, or by ignominious titles 5 
Ordinarilie people that do not examin things to the bot- 
tom, they are taken with names and titles. Butfomewhat 
of thefe heretofore. 


192 An Exposition of Chap.9. 

7 he watchman of E, 

The people of Jfrael^ the ten Tribes they had no mind to 
the true watchmen, becanfe they threacned hard things a- 
gainftthem, they were willing to clofe with any others 
that would preach more pleafing things, Co they might 
fet one againii another, and this quieted them ; although 
the truth was, that thefe watchmen were a raoli grievous 
fnare to them. 

^ Thus many who have carnal hearts, and are not able 

P°' to bear the evincing and threatning power of the Word in 
the nicuths of the true watchmen, of faithful MinifterSj 
they feek to help themfelves by the opinions & judgments 
of other Minifters, and fo think they are fafe when they 
hav.e the opinion and judgment of Tome that are learned, 
and have repute ofgodlinefs too, for fo certainly thefe 
watchmen had here ; and then they can fet the opinion 
and judgment of one 5 again(i the opinion and judgment of 
the other, they think they are fafe now and may be quiet, 
yet this proves a dangerous fnare. 

Obf 2 Whtn there is deer conviUion of a truths it it a dangerous thing 

out of a lothnefito yeeld to that , to fee\the opinions of others. I 
confefs when a man hath the opinion and judgments.and 
if out of love to the truth that he might be confirmed in the 
Truths or that he might know fully what the Truth is, for 
him to feek help from others is a good thing; but if out of 
diftafttoaTruth, if becaufetheheartis weary of it, and 
would fain not have it to be true, becaufe it may bring fome 
trouble, upon that ground he goes to feek the opinion of 
fome other;, and hopes before he goes that he (hall find the 
opinion of others to be contraband fo he may have fome- 
thing to quiet his fpirit ; this is a great fnare to the fouls 
of thofe that have been guilty of it. 

7he Watchman of Ephraim : Ephraim had Watch-men 
as well as judah. 


Ver. 8. the Prophejie of H o s E A. 195 

Nocaujefoillhut mil have fornt in the place of Watch men Obf, 3, 
that have the repute of wife > learned^ and judicious men to main- 
taw tU 

The Watch-man ofEphraim wot with my God, 

They profefled more than ordinarie judgment in the 
knowledg or Gods mind, and acquaintance with the waies 
o\ God, and yet they were fnares co the people. W hence 
obferve : 

Every man in hi? erronious opinion doth pretend to be with God 5 Obf«4 f 
andjor God 3 and without tnis indeed he could never be a 
Inaretothofethat prorels themielves to be the people o* 

With my God. 

It muft needs he a great grief to theft who have the true know- Obf. ?, 
lcdgofUod 3 andindeedhave interejt in bim y to fee others who 
arejalfe to maintain that which u ivil$ andyet to pretend to God y 
as if they were for God 3 and for the g'ory of God y and to fet tfp 
God at much as any. The Prophet Teems to (peak in grief 
and trouble, thefe Watchmen of Ephraim 3 thoie among 
the ten Tribes, they will pretend to be tor God, to be ior 
my God. 

Vatahlus hath a further Note upon this, (faith he) E- Vatablus 
pbraim made tohimfeUa Watch man, and would near fyhraim^ 
aim, and would hear them together with his God, like £/c«/f *' 
mad- men would hear them together with God, and io rumjdift 
they would worfhip Idols and God too, they would ieem tfeudepC. 
to refpecl; the true Prophets and falfe Prophet, both which fieta eoj- 

is a meer madnefe, (thus he.) 4 US vult 

mul cum 

Dcofuo, audire&tolere ta?n Idol* quam-Deum, um falfos quam teres fropbctM 
qiM tff meya infanta. 

E c 7he 

194 An Expojttion of Chap. 9, 

Ihe Watchman o/Ephrazm w& with my Cod. 

Obf 6. ■T'hey wotud not wholly depart from Gcd y and yet they 

maintain faife worfbipjbey would mingle both toga her. 

B u 1 1 h e n , 7/;e Prophet is a fnari 3 a fa arc of a Fewer.* 

That is, he catches poor fimple deluded fouls as a Few* 
Ex f ler catches the bird with calling baits that are pleafing un-» 
to the bird, hiding from the bird the (hare that prefemly 
coaiesuponit : fo faith he, the Watchmen of Fphraim do 
thtis, Firft they come to the people with very fair and fpe- 
cious things, and labor to dropinthofe principles, and 
do not difcover what inferences they intend to make of 
them afterwards, they do not difcover what defigns they 
have, and what their fcope is, for the prefent they cotre 
to them, and defire them to yeeld to fuch things that fecm 
to be as fair as any thimg in the world, *nd with much 
pretence that it is only for their good, and they intend 
nothing but good, now when they have brought them to 
yeeld to fuch things, they know that there are fome infe- 
rences to be brought from thofe things that will make 
them to yeeld to other things, which had they been pre- 
fented to them at (irft, they would never have yeelded to, 
but the inferences lay at a diltance as the fnare doth, and 
they not feeing what would follow they are brought to 
yield to fuch things, that afterwards they cannot tell how 
in the world to avoid, but they muft yeejd to further 
things : thus the Watchman is a? a fnare of a Fowler, that 
laies things that fecm to be very plaufibleat firft, but intend 
afterwards to bring the people to yeeld toother things 
that would be abhorred if at firft they were pre fenced to 
Applic, Good peop!e,as!ongas you Hve take heed of the (hares 
of Watchmen in this kind. God would net h*ve you 


Ver.8, the Prophefie of Hose A. 195 

fubmit to any thing, nor do any thing but out of faith. 

Ton mufi under ft and the ground from Scripture, andefyecialiy Obf. 7, 
in the itiMtrs of Gods Worfhip before youyedd and fubmit to any 
thing, for ctherwife though things may ieem to be very 
fair at firit, yet they may prove to be but fnares before you 
are aware. Again 

And hatred in the honfe of God, ^,t - 

Fir It, T-hls V/atch-manU an ob)eli of Gods hatred^ hi Gods \ ' 
Hcufe; wicked Officers in the Church bringing in their 
fuperlUcion, and importuning and urging the deluiions of 
their own hearts, leeking to comply with the times to pre- 
fervethernfelves in credit and eiieem, and enjoyment ok 
livings, they are an object of Gods hatred, thefe 
werethe Watch- men that did comply with tlv: tunes and 
fought their own ends, they were the abject of the hatred 
of God ; no people in the world whom God doth hare 
more than fuch kind ofr Watch- men in his Houfe. And 
at this day we lee how God hath calf (harne and loathforn- 
nefs in the faces of fuch. They are hatred by way of ex- 
clamation - 6 rem odiofamit abaminandam domo Dei. Gh 
hideous and abominable thing that fuch Watch-mea 
fhould be pertaining to the Sanctuary. 

Or other wife by way of efficiency, Watchmen are hatred 2. 

that is, they caufe hatred, they caufe my people £0 hate 
the true Proohets, and the Servants of God th«it would 
worfhip God in his own way 5 and indeed, there are no 
men in the world that are fuch caufes of the hatred ofthe 
faithful iVIiniftersof God, the Saints of God, as wicked 
.hmenare, Who are the men that do ftir up hatred 
and perfection againrt the Saints and People of God ia 
former times, but evil and wicked Minifters ? 

HttndSntht houfe of my God, 

B:it no^-v, Wherein doth thefalfe Prophets fetm to be cnvdgb- Que&» 
ed-ag/tnft ? 

Ee~2 I find 

1 96 An Exposition of Chap. 9« 

Anivv :. 1' find fome (and I confefs not without forn probability) 

Expof t i, unc ferftand all thefe of the true Prophets, and then the 

fenfe will run thus; You accounted the Prophets pf the 

Lord, who declared the mind of the Lord faithfully to 

you, to be no other than fools and mad-men, but you 

fnail.know that they were no fools, that they wcrenomad- 

2 K*"g- men ; To I find in 2 King. 9. 11. Wherefore came this mad ft!- 

19 I 1 - /^rza? frith the Captain of Jehu, and in 2 Clwv». 36.16. 

2 CW , lhpy moc i^ t y Prophets and Meffvigers of God. Here it is 

3 thought Ezekjels friends and acquaintance bound him, as 
thinking him mad, chap 3. 5- And fo we reade in the Go- 
fpeiof Chritls kinf-foiks, they laid hands upon him as 
thinking him to be mad 5 and fo Faulin 2 Cor. 5. 13. Whe- 
ther™ be bifida our [elves, it is to Cod. The true Prophets 
were thought to be as fools and mad- men, and they were 
fcorned and contemned as thofe that werefpiritual mad- 
men; but faith the Lord, they (hall know in the time of 
their vificacion whether they were thus or no : you (hall 
find by your- woful experience that thefe were no fuch 
mad-men as you thought them to be. And in time of af- 
fliction men have more honorable efteem of the true Pro- 
phets of God than at other times, thofe that were jeered at 
before, Oh! they were fo wife;, Co precife and holy, and 
fuch tender confeiences i Now they (hall know how vain 
their thoughts were of them, when Gods hand is upon fuch 
men as jeer ad the Minifters of God for being fo holy and 
the like, yet when the hand of God hath been upon them, 
they have fent for thefe men to pray for them above any 
men. So we reade of the people of Antiocb, though many 

Cbryfifiom ofthem dic j give tne j r hands for the banifhment of Cbryfo* 
IbTTal ' pn h yet being terrified by an Earthquake, immediately 
u ! ^ fent for him again. And foin Job, 33. 23. fpeaking of the, 
time of affiaionr If there be a mejfenger with him, an Interpre- 
ter-one among a thottfandiofiew unto man his uprightmfL But 

Bee ait ft 

Ver.3. the Prophefie ofW osea. 197 

Becaufe of the multitude of thine iniquities, andtbji great 

If you understand it of the true Prophets, the fenfe will- 
ran thus, You (hall know in the time of your vificaticn, 
whether they were mad men and fools or no 5 it was upon 
the multitude of your iniquity and great hatred that you 
accounted them fo, to be" fuch fools and mad- men betore, 
it wasbecaufeofthtMalignity of your fpirits and the ha- 
tred againft the right waies of God 5 you had many excep- 
tions acinic them, but the truth h, you faw nothing, but s 
the Malignity ofyour hearts lay at the bottom, you ac- 
counted them fools and mad-men becaufe of the multitude 
of your iniquities. Men who are not fo able to judg of 
things Comedones in controvert, yet they may have this 
rule to help them to judg of Minifters and of their caufey 
(who they are that are moil like to be in the truthj by this 

What is the fide that men incline mofl to as they grow moji in kd U JJ Q ° n 
gtdtitxfr? And what fid* men incline mo ft unto, at they grow ^ c t0 ; 
mare ioofe and formal m Am rvaies ? judge tf 

Confider of that, If there be a Side or Parde, you are MmijUrsy 
not able to judge which is in the truth, there'.* fome good &*f < fct3T 
men on one fide, and fome of the other s but you being cau ^ 
weak and not able to examine the ground of things take 
this Rule as a help : What is the Side that men mod en- 
cline to as they grow in godlinefs? And what fide is that 
that men moft cleave to as they grow moft loofe and moft 
formal in their way and profiting > When (I fay ) men 
whofe multitude of iniquities encreafe, and according to 
theencseafeof the multitude of their iniquities, fo they 
encline to a Party, I cannot but be the more fufpicious of 
it, when I feetheother way that the moft confeiencious 
men are, and the more the fear of God prevails in them, 
and the more ttrift they grow in their i/f aier, they do more 

encline - 

198 JnExpoftimof Chap. 9 . 

A Cutun ' ncline . to f" ot j'«fide ; Icannot but think that there may 

**K fifaffiJ ,° £hCre - , And ***&*"»» that megreatefl 
Here icks that ever were have pretended grwthoiineVthat 
muft oe granted too. But ftill, if this opinion were not 

?JS ' ft l at didl ? died g r °wupi„trueholinef S , 
the more holy they xvere the left did they favour that way 
hough it had never fuch a pretence of holines.And if n be 
but a pretence of honnefs and not true, then certainly the 
more.Ioofe ana for™ profefJors grow, the more wil thc-v 
Ciofe wuh that way ( ,r tt be but a pretence:) fo it h here, 
their hearts were taken off from the true Prophets of God 
throughthe muhitudedftheirinlqouSes; the mo«e they 
giew to locfneft the more were their hearts taken off from 
the true Prophets of God. 

Further : The watchman «/ E p h r a 1 m rra, n-i b m, 

Still take it as concerning the true Prophets, that is, E- 
ytalfbraw, wanted not Watchmen to (Lew them their dan- 
ger in departing from God ; though the ten Tribes did de- 

A«fcT u ? etf « chwa » G °°s goodneft to them as 
they had watchmen that were faithful even among them. 

Ibey were with my God. 

On"?*.'.?' ™ £y ^/^ Whatch-men as lookt u P on 
God as to deal with God and not with men, as 

nrr^Tk "V/ ^^ f ° r G ° d ' 3nd henCe <"<7 could 

not be taken off fro* tneir way, either by threats or flat- 
tery, they might have have had preferment as well as o- 
thers, they needed not have been th,e Rut of the hatred and 
malice of men do more than other?, if ,hey W0 uld have 
doners others did. No, but they wen mllyG^Z 
fear of the great ood was upon their fpirits, and they da- 
red not doas others did they refolved to be faithful with 
God, to approve themftlves to God, come of it what 


Ver.8. the PrcpheJie'ofH osea. 199 

would come they went on in their way, they left their 
means, and eftates, and liberties, and lives, and ail to God, 
ic was for God to provide for them, it was for them to look 
to it that they did continue faithful to God. And thus 
the fenfe runs, If they were the true Prophets that were a- 
mong the ten Tribe?, then it is as an aggravation of the 
fins of the ten Tribes, that though they had many falfe 
Prophecs,yei they had Watch- men that did continue f^uh- 
full with God. 

A::d with my God. 

Thofe who have interest in God they rejoyce when they 
fee faithful -Minil'icrs of God keep clofe to God, to fet up- Obferj 
God in all their waies, when they fee them not to be let 
upon their own defigns, not to warp this way orthat way, 
but to make it to be their bent and aim to (a up God, and 
to bring men to the knowledg of God, Oh I they rejoyce 
in this. So the Prophet fpeakes with a joy, (\i\t be fpoken 
of the true Watchmen) Oh! hhHkdbe&od that yet nc-t- 
withitanding all the defection pi the times and corrupti- 
ons that there were, yet that there were Watch-men a- 
mong Efthtaim that were faithful with God, Oh they had 
'no other deligns but ro fet up God,and were willing to de- 
ny themselves in any thing to be it they might bring fouls 
to God, thus the Prophet rtjbyce» 

And certainly it's a great deal of joy for the Saints to fee 
Minifters of God to have clean fpirits this way, to have no 
deilgnsof their own, but to letup the honor of God a- 
niong people. But even thefe Prophets as faithful as they 
were, yetthey were accounted no other than a Ihase of a 
Fowler, and are even haired in the houfq of their Godj 
they are 2ccuied of being politick fubtil men, who have 
cunning plots and reaches to fee up their own w*y» that " 
they are as bad as |efuites<and fuch kind o£J : as 

•ihefearethe Devil call :', aad gessmany good 

200 AnExpfition of Chap. 9. 

people to drink in chefc thing?, andthofe who otherwiS 
were accounted Godly and of great life in the houfc of 
their God are now become even hatred in the houfe of 
their God, the Devil hath fo prevails to befpatter and a- 
fperfe them with fuch ftories about them and reports of 
them as even chefe men that were themoft faithful with 
thelrGod, yet now are lookc upon as the troublers of the 
times, and a» (hares to people, and are even hatred in the 
houfe of their God, even by imny people that otherwiie 
havegoodaffeaions: no way doth the Devil drive on his 
own defigns more efficacioufly than by this, Then by ma- 
. king the mod painful, faithful, zealous Minifars of God 
tans gnat co become even hatred in the houfe of their God, even a- 
&fign». rocnggood people that are profeiTbr. of Godlinefs. Thus 
Jer. 18. 22. Ibej have digged a pit total^ me, and laid Cnares 
for my feet. IJa. 2 9 , 2 1. 7hey laj afnareforbim that reprov>tb 
,in the gate. 

Further, Haired in the Houfe of bis God. £U n derfland it 
mil of the true Prophets) And then the fenfe further goes 
thus: Yethccontinuesinthe houfe of his God, here he 
makes this his encouragement, that he is in the houfe of his 
God, he is in Gods work though he be hated for it. Gods 
Minifters they fhouid not be offended though they find the 
like dealings among the profefibrs of Religion, yet Hill 
they mould continue in their work and impioyment with 
all faithfulnefs that God fets them about, ancj then all a- 
(perdons will wipe offin time, they will vanifh and come 
to nothing. 

Calvin carries the fenfe of this fomewhat different from 
what hath been faid, in a middle way between both, and 
ifnot according to the fall ieppe, yet it come* very neer, 
thus he takes it; he takes the former part of the verfe for 
true Prophets, and the latter part of the verfe for the falfe 
Prophets,asifhe(hould have faid thus: There was atirn* 
that Epbrairn had Watchmen with my God, and with his 
people, they had EUJba, andMjab, but now the Prophet 


Ver. 8. the Prophefie ofUoSEA. 201 

is a fnare of a Fowler, and hatred, in the houfeof my 
God. This is i woful change in places where people have 
had Watch-men that were godly, wife, zealous, faithful 
with God, but now thefe are gone, they are dead, many 
of them are banifhed, and many are with God in Heaven 3 
and they have others now among them, as a juft judgment 
of God who are a fnare to them, and hatred in thehoufe 
of God, others whodofucceed thefe bleifed fervants of 
God that are gone, they are like ftorms, and tempeftSj 
that do fucceed fair and Sun- mine weather, and if we take 
it thus for both, the true Prophets in the former part of 
the verfe, and the falfe Prophets in the other 5 then there 
is a fpechl emphafis in the change of the phrafe \jny God', 
and hit God] the Watch-man with my God, and hatred !n 
the houfeot hisGod; the God of the true Watch-men^ 
and the God of the falfe Prophets are not the fame : thofe 
who pretend to worfliip God, and yet worftVp him in a 
falfe way, theyworfhip another God, they have not the 
fame God ; and no mervail though there is hatred between 
true Prophets and falfe then ; they muft needs have hatred 
one againft another who have divers Gods, £fy God, and 
His God, and yet both pretended to be for the fame 

Yea, but faith the Prophet here, No, whatfoever their 
pretences are, they teach people theWorfhlp of God not 
in aright way 4 God is not their God : i\nd who they are 
that have molt intereft in God, let God Himfelf judge; not 
by giving the one more of the favour of the times than the 
other ; for the falfe Prophets had more of this now : but 
1 . By the moil appearing of the Spirit of God in men, 2, By 
the witnefs of mens confciences when they are going to ap- 
pear before God. And 3. By whatChriit (hall own at his 
appearing. Oh J that I could tell how to fweeten thefe 
times I fpeak unto you of God by providence hath caft 
me upon this Scripture. I know not how to give you the 
mind of God in this Prophefie bat by being thus plain. 

Ff The 


An Exposition of 


ran. in he. 
Ditla eji 
oral to ex 
ne cortim 
qui m 
milia apd 
foffc vi- 

Ihe watchman of Ephraim mas with my, God:, and their 
hatred in the houfe. of bit God. 

Only one Note by the way that Arias Mont anus hath up- 
on the words, faith he, ThisFhrafe, Hatredin the houfe of 
hii God-, it's taken from fuch men as Jive in forae ^reat fa- 
milies, and feern'd to have a great deal of power with their 
Lords, and abufe the power they have with their Lord, 
being continual^ by bis table & bed fide, r hey area n eans 
to caufe a great deal of hatred, and at length to undo o- 
thersand themfelves : So thefe Prophets are juft like thefe 
men, they are in the houfe of God, and feem to have much 
intimacie with God in his Houfe; but the truth is, they a- 
bufe this their intirnacie to the hurt of themfelves and to 
the hurt of others. Aud thus much for the Explication of 
the Eighth Verfe, It follows. 

Ver. gr. 
They have deeply corrupted tbemjelves, as in the daks of 


THeir wickednefs hath deeply rooted its felf,fo the word 
here iignifies 5 there's little hope to prevail with them } 
labor what you can, their fupcrrtiiious and Idolatrous 
waies have gotten fuch deep root in their hearts that there 
is no getting of it out. Sin,and efpecially that fin of fuper- 
fiion fo deeply roots its felf in the hearts of men if it be let 
alone but a little time that there is no getting of it 
Ufe. And indeed there is little hope of the Reformation that 

EngUnds^ 5g vow \ n hand, that ever we mould fee it come to the full 
r c J° rmatw beauty and perfe&ion of it until even God himfelf, either 
by fome extraordinary hand of his fhould root out thofe 
fuperftitious principles that there are in many men, or at 
leaft by his own hand root out thofe that have fuch fuper- 



Ver.9 *fo Frophejic of H o s E a. 203 

ftitious and Idolatrous principles rooted in them. We won- 
der that men cannot be taken off from fuperltitious wales, 
Gh! they are deeply rooted, it'* not an eaiie matter to era- 
ditate thofe vizies and vile words of theirs 5 it's a bleffed 
thing to take fin betimes* and you that are young that 
have not other wickednefs, and efpecially ftiperitition roo- omsmay 6 
ted in you, you are thofe that it's like God will make ufe fee. 
of for the bringing this Reformation to perfection, you 
fiull feethe glory of it 3 it may be when others are gone 
and dead you (hall come to fee what God intended in all 
tiiefe ftir.s that have been among us, we find by experience 
the fiuitofthis in the hearts of men, what a deal of (Hr 
was there to take them ofFatfirft? Oh !*but the root abides 
frill in mens hearts, and there's this experiment of it, of 
the depth and root that fuperfthion takes in mens hearts, 
That though men be content not to practice thofe fuperlti- 
tious waiesthat they did before, becaufe now the times do 
not favor them, yet this we find, that men cannot be 
brought to leave offthofe things as finful, but as incon- 
venient, they will be content to forbear the practice of 
them, but you have but few men, I had almoit faidbut 
few Minillers, but fo far I may be bold to fay, that many 
Minifters, but efpecially thofe who were any thing for- yfi n ^ ai 
ward in fuperftitious waies, fuch as did not before account that ccun- 
them a burden, thofe though they do leave them off at tat the 
this time, yet not as things that are finful, they never could tbingmtw 
be brought to that, to acknowledg them to be finful, and ^f 5^» 
fo to charge themfelves in finning againit God, but they vem€m ° n ' 
2 re content to leave them offas things that are inconvenient mil tak? 
and as may beburdenfom to other men j but the leaving them up 
them off after fuch a way is no other, but if the times a i am * 
fhould favor them again there is a principle retained in 
their hearts, fo as they would be in readinefs to lubmk to 
them again, and to do them as formerly, this bitter root 
of Superftition abides in their heans; that's the meaning 
of this phrafe 5 they are deeply tooted^ that is, their fuperitid- 

F f 2 on 

204 An Expofition of Chap.9. 

on and falfe worftip is deeply rooted in their hearts. Well? 
let their fuperflition be rooted as deep as it will, yet as 
Chrift faith in Mat, l§. Every phnt tbit my Father hath not 
planted & all be rooted out : God will either root thee out, or 
. ^ thefuperftition of thy heart out cjf thee. And feeing the 
toorfltiplrs kite wor ft"P ers have fu peril: tion fo rooted in their hearts^ 
Oh ! how mould the true worfhipers of God have the truth 
rooted in their hearts never to be rooted out ; fo Saint Pant 
in Cel- 2 - ?• footed and built up inbim> and ftablifbed in the 
faith &c* 

J hey have deeply corrupted themselves , as in the dales of 


This mud colt us* a little further time for the opening of 

it folly: Rooted in tbiir evil waits m in the daies of Gibeah. 

What hath this reference to 1 the Scripture doth note the 

City Gibeih for two notable things 5 one, that it was the 

City of Saul, and fo then upon that forne carry it thus : 

Expol. u That as heretofore they caft offmyGovernment when they 

chofe Saul to be their King over them, fo now they caft me 

off as then formerly they did. 

But I think that's not the fcope, but rather. As in the 
daies of Gibeah ; This hath reference to that notable ftory 
2. Our that you have in the 19. and 20. chapters of Judges,, there 
Authors, you mall find what was done in the daies of Gibeah. You 
mall find the ftory of a Levite that had his Concubine gone 
from him and playing the whore, he went to fetch her a- 
gain,andashe was returning home (the fubftance of the 
flory is this) as he was coming home he would not go by 
no means (as his fervant would have had him) to Jebus^be- 
caufe thofe that lived there were not of the Children of If- 
rael, but he would be fure to lodg in a City that did belong 
to the Children of Ifrael, and when he comes to Gibeah, 
there expecting to have protection from that City, being 
they were of the Children oilfrael, yet he found it quite 
otherwife, the people of the City were notorious abomi- 
nable wicked people and they came by violence in the night 


Ver-9* the Prophejie of H o s E A. 205 

£0 break open the doors where he lodged that they might 
commit fodomy and filthinefs with him, but they obtai* 
ning him not, gee his Concubine and abufeher all night 
together one after another, till with a long abufe of her 
they kill'd her, and (he lay dead at the door, upon which 
horrid thing, this being committed in a City that did be- 
long to the People of God, this Levite takes a knife and 
cuts his Concubine (being dead} into twelve pieces, and 
feais them ail abroad throughout the coafts of Ifrael, and 
bad chem think upon it and confider what fhould be done. 
And upon the fight of that 3 and hearing the occafion of it, 
the people were amazed and faid, Never was fuch a thing 
done, orfcenfince the people of Ifrael came out of the 
Land of Egypt. W herefore ail the Peopie even from Van 
to Beerfieba they all aflernbled to confult what fhould be 
done, in the 20. chap, they refolved to goagnnft the City 
of 'Gibe ab \ in the 1 1. verfe the text faith, AH the people were 
gathered together agrinfl the City > as one man : and in the 13. 
verfe they required thofe Delinquents to be delivered up to 
them. Now thofe Children of Belial they ftood it out 
and would not deliver them up; yea, and they got the 
Benjamites to joyn with them, twenty ftz thoufand Armed 
mentojoyn with them to (tend in defence of thefe notori- 
ous Delinquents, they got up an Army which one would 
not have thought that among the People God there (hould 
havebeen gotten upan Army to have defended fuch noto- 
rious villains a* thoTe were, yeuhey did, but the people 
of J/rvie/ ioyued all together and were refolved that they 
would have fuch notorious wickednefs to be punifhed 
( there was four hundred thoufand joyned together) Now 
in the 18. verfe, they asked counfel of God what they 5 & God gave them leave to go,and bid that Judab 
fhould go up firft, fo they went to require thefe Delin- 
quents and Wentupagainft them, bat tde Benjamites the 
fir ft day got the vi&ory and flew two and twenty thou- 
fand men. Upon that the Children of Ifrael went up to 


206 An Exgojition of Chap.p. 


God again and wept before the Lord, and God gave them 

leave to go again, & they went, & the Benjamites came out 

again & flew eighteen thoufmd moreofchem: Thefe wic- 

JiUlig. ^ ec j Malignant? got the Vt&ory two daies and (lev; fourty 

rams may t h ou f ano * f the Children of Ifrael that went not only by 

ViHofLT Gods leave, but by his lending, and yet for two daies to- 

ane after gether they fei before thotc wicked and vile wretches \ but 

another, yet afterwards they went and wept and fafted, they knew 

that their caufe could not but be good, and they were re- 

folved they would go to God again and humble their fouls 

beforeGod, and fait, and pray, and then they overthrew 

thofe wicked "Benjamins^ and thefe cfGibeab ; and where- 

apood as tnere were twenty flxthoufand came out againft them, 

i reli- there was twenty and five thoufandand an hundred men 

(lain by the fword, and the'City of Gibtab was burnt with 

fire ; fo God executed wrath upon them at length. This 

is the ftory that the Prophet hath reference to. 

Now thefe men are wicked, as in the daks o/Gibeah; 
look how it was in the daies of Gibeab , fo now it is; 
there's many remarkable things to be cbferved from that 
ftory, in reference to this which the Prophet doth quote 
hfor, the ftory in general was thus, That they iiood out 
to defend wicked ones fo as they did 5 it doth concern us 
fully in our time% and our wars are almoft the very fame 
now as then they were, for what is the main caufe of our 
War but to fetch Delinquents to the execution of Juftice > 
and who would have thought that fuch Delinquents whofe 
burdens we groaned under in former times, and we ac- 
counted the great evil of tjie times, that thefe mould find an 
Army to defend them? Yet perhaps fome times we may be 
overcome by them, and diey may for a while prevail, but 
let us fa ft before God and humble our feives more through- 
ly, and certainly Gcd will own hi? 'Caufe in time as there 
he did. Put particularly from the ftory firft ctfei ve, 

7 bat. when we wake ufecf we?> as a ftelter andtofeekprote&i- 
ci? f om them , if ihey flail deal vilely mtb w and ac&uU w* and 

Ver-9 the Prophejte of Ho s e a. .• 207 

ma\z a prey upon ur± this is a mo ft abom'mabk and cur fed wicked* 
tiefi in the eyes of God; This Levite came from Jehus and 
would not lodg with them, but to Gibeah, thinking to 
have had protection there, and yet thefe deal vily ; Doth 
any man puthimfelf under any of you for prote&ion, and 
do yoc deal falfefy ? Gil ! this is an abominable thing in 
the eyes of God. 

Secondly, rre m.ry mm with worfe ufigefrom Obf # z~ 
fitch n>bo profef Religion and more.jiri&nefi inthm waits, than 
from tbofe z?bo outwardly are farther off fom prof e'f ion. h may 
be if they had gone to jebm they would not have met with 
fitch ill ufage, as they did when they came to Gibetk r 
fometimei it is fo that they that make profeffion of Religi- 
on they are guilty of more ill ufage to the fervants of God 
than others that arc prophane and ungodly, or of another 

Oh! let men take heed of this, how they behave them- 
felves towards their Brethren,that they may not havecaufe* t V^'- ■ 
to fay, Lord, ,were we among the Indians or among fome ufim" 
moderate Papifts> or under fome of the Prelates again we Brethren 
fiiould not find fuch hard ufage as we do from fome of our now. 
Brethren who pcofefs thy Name and feck Preformation ; 
this were a fad thing (I fay) if ever there mould be caufe 
for the Servants of God to make their moans to Heaven and 
cry to God. God forbid. 

Thirdly, Whereas Ifrael thought themfelves holy and 
devout for <5od in the multitude of their facrifices, and 
their devotion, and their fervices that they tendered up to 
God, yet God looks upon them as filthy and wicked, as 
the men of Gibeah were that committed fodomy and fuch 
kind of fiithinefs, faith God, Ton have corruptedy our jelves 
as in the dates of Gibeah ; whatfoever your fair fhews are, 
and your facrifices be that you offer, yet you are lookt uo- 
on as thus vile and abominable before God, 

From whence therefore the Note may be, lb at men may Qyr , 
have very fair fbews in the- JForjbip of God, and -do that which 


208 An Expofitim of Chap. 9. 

fight. God will not be puc or! 
with words of Reformation and the Service of God, for 
men may have fuch bafe.ends in it, and may mix fo much 
ofthemfclves to corrupt the right way of God., and to 
keep out the right fervicc of God with -(hews of ferving 
him, that thii may make thern and their fervices to be as 
odious to God as the moft filthy thing in the w T orld 5 that's 
the deer and p'ain Note from thence. We do not reade 
of ruch abominable filthinefi of body as was is the daes of 
Gibeab) but bfcaufeofthe corruptions of Gods WoruVp 
that they carried faidy, yet the Lord iookt upon it as fil- 
thy, as that was in the daks ofGibeab. 
r Qbf. 4. Fourthly, For men after rvichgdmfi is committed, to ft and 

impudently > and boldly in the defence of it, and to be fo far font 
the acknowledgment <?f their fin^ as ihey will rather venture defpe- 
■ * rately the undoing of themfelvts than tbej will come in to acknow- 
ledger Ut luftice have its courfe : tb is is an abominable wicked* 
nefsin tbeeyes of God. Thus they did in thedaiesof Gibeah. 
And thu* you are ready to do, not only to commit horri- 
ble wickednefs and fins, but to fland in tfce defence of it; 
there is this defperate iloutnefs of fpirit, and hardncfs of 
heart in many men, that when they are once got into the 
way of fin, rather than they would yield and fubmit,they 
will venture the undoing of therafelves : the men oiGibeab 
did fo, and they were undone accordingly. 
n , r Yea further, Not only to ft and out ourfelms in evil, but to 

? jqy„ why tbers to defend them, though it be the venturing of our 
own undoing and others, this is further wickednefs ; yet how 
many have we of the Gentry and Nobility of the King- 
mxn ofthe <*om, that do notonly feekto defend themfelves, butjoyn 
Nobility '^ with the greateftMalignants of the Kingdom, with thofe 
ancLGentry that are the greateft caufes of evil, and were like to be the 
c/Engl. utter undoing of us all ? to defend them from Juftice will 
venture the ruin of their own families 5 whereas were it 


Ver.9. the Prophejie ofW o s E A. 209 

that the Maligtiants were given up, they might: have uved 
their eftates families and all ; Oh! that ever God mould 
leave men in fuch horrible wickednefs as this is .' This is 
)uft as it was in the daies of Gibeah. 

Sixcly > Ihtfe who dofo fioutljftand to defend wickgdnefiand -, r .. 
other men wbo'are wioh^d^yet tbey may for a wbiie prober $ even * 

the men of Gibeab and the Benjamites may prcfper. 

But yet in the next place* at lair, thefe men ihail pcrifh, Obf. 7. 
twenty five thoufand and an hundred ofthefe twenty fix 
thoufand perillied, and all the men of Gibeab 3 and the City 
was burnt. So, let men ftand out as ftubbornly and ftout- 
ly as they will, and fay. What care we? they will lofe 
their lives and eftates rather than they .will fubmit and 
yeeld, well., they may lofe all at lengh; you have yet(ic 
ma) be) a day (fome victory) and prevail'd at fome time, 
yea, but let not mens hearts be hardened by that, nor lee 
none of the other fide be difcouraged, for certainly thofe 
that ftand defperately out in defending ofwickednefs they 
(hall perifti at laft 5 fo did the Gibeonites. 

Yea, But what is tbis to us ( might the Prophets Auditors 

fry 9 

Yes certainly it's much to you, for this aggravates your 
fins 3 the fins of forefathers f that's the Note that the Pro- 
phet makes ufe of} what was done in daies of Gi- 
beab. N 

From whence is this Note, 

That the fins of forefathers is an aggravation of Cbildrens Obf.& 
fins , when they commit the fame and others like unto 
them. And yet fuch is thedelufion of many poor people 
that they excufe the prefent fins by the fins of former times: Applica*-. 
As thus ; fuppofe Mi n ifiers or others mould complain of 
the hnfulnefsof the times, and declaim againft the finfui- 
nefs of the times, you (hall have fome can fay, Why do 
they keep fuch a fUr of the wickednefs of the times, were 
they not as bad as they are now heretofore > Oh delufion ! 
This is the greats aggravation when that thou livefl in thofe 

G g fins 

210 An Exposition of Chap. o. f 

fins thy forefathers did 5 thou art it feems the child of a 
wicked parent D and how }uft had it been with God to have 
cue thee off presently for the fins of thy parents? and dceft 
thou fay 5 that thy wickednefs is no other than the wicked - 
nefs of thy forefathers ? Certainly if the time^be as ill as 
they were heretofore, they are worfe than they were here- 
tofore, for the evil of our forefathers is an aggravation of 
If prefint QUC p re f e nt evilsjf we cori'inue in them : As the treachery 

umtsbeas Q £ p arcnt would be no excufe for the treachery of a child, 
bad as for- c *-. J. r .- , ~ c J 

mcr, then * or " liT1 to fay > my father was a Traytor : tor me to ex- 
they are cxxCc the fins of the prefent times with the fins of the former 
vorfi* times, and fty, that they were as ill formerly as now; ic 
r isjuftforall the world fuch kind ofreafoning; but this is 

nocthereafoningof the Sprric of God, he aggravates the 
fi ns of Ifrael in Bofiea's time with the fins that were in the 
daies oiGibtah. God may let men alone in their wicked- 
nefs for a long time 3 untill they grow to the hetgth of their 
wickednefs, and then God comes upon them. When the 
fins of the Amorites were full, Now, he mtt remember their i- 
mquitieS) be mil vifit their fins. But for this phrafe of Gods 
rernembring, and vifiting, that we have had before, there- 
fore v/e pafs it overhand come to the tenth verfe. 

V E R. 10. 
'*. 1 ' f mil ^/Ifrael like Grapes in the WiUernefl: I fan> your 
Fathers at the firfi ripe in the Fig-tree at her fir ft 

THE fcopeoftheholyGhoftintrm, it is to upbraid 
the ten Tribes for their wretched ungrateful dealing 
with God, their fin is aggravated by Gods love toward* 
them and theirforfathers. 

I found Ifrael U\e grafts in the WllckrneJ?, 

Ixpof v That's thus 5 look a* a man that hath been travelling 

In 1 

Ver. i o. the Prophefie o/H o s E A. 211 

in the parched wildernefs, and is dry, and weary, and 
faint, he doth come to a place in the Wildernefs unexpe- 
ctedly and finds ciuiiers 01 Grapes, from whence he hath a- 
bundance ofrefreftment to cool and moiftcn him, and Oh 
how refreuVd is this poor man when he is parched in the 
dry Wildernefs and beyond all expectation comes and 
finds a Vine full of clulkrs of Grapes ? this would be the 
moft pleaftng thing to fuch a man that could be; thus 
faith God, Such kind of delight had 1 in your forefathers. 
He names Grapes and Figs here becaufe they are the moil 
delightful fruit of all kind of fruit to weary travellers: 
Now if this be fo that God hath fuch delight in his people 
as a man would have in Grapes thus in the Wildernefs^ 
Oh ! how mould God be our delight when we are in the 
Wildernefs? If we being his people are fo delightful to him Applic, 
in the Wildernefs, furely then God himfelf mould be de- Godjhould 
lightful to us in our wildernefs, Oh ! let God in his Ordi- hour de- 
nances be to us in our troubles and afflictions as Grapes to li &*inhi$ 
a traveller in his Wildernefs; furely if God will account ordinances 
us to himfelf fo delightful, there's great reafon that we 
mould account him to us as delightful : Some of Gods Ser- 
vants have been forced to fly into the Wildernefs, and 
though they have not had fuch outward refreshments as . 
we have had here that have fet under our own Vines, and 
Fig-trees, yet God hath made them to find Grapes in the 
Wildernefs, they nave fit under Gods Protection and his 
Ordinances, asamaniR the Wildernefs mould founder* 
Vine of Grapes and refrefh himfelf with them. 

I javo your Fathers. 

We fhould lay to heart Gods Love to our Fathers, and 
feek to continue it to our felves : It's a fad thing to look up- ° bIer * 
on degenerate Children who have had fathers whom God 
took delight in; Your Fathers were as clutters of Grapes 
.that did refrefli the very foul of God ; asit is faid of Wine, 

Gg 2 that 

2 12 An Expojition- of Chap. 9. 

that it doth chear both God and man; fo the grace and 
holinefs of your forefathers. Oh ! how refrefhing were 
they to the heart of God? Em what are you, youarcfowr 
in the taft of God, what delight can God take in your un- 
favory and rotten corrupted fpirits ? Oh ! it's a comforta- 
Exod. jf. ble thing when a child is able to fay, as Exod. 15.2. My 
2*. God, and my fathers God, God was my Fathers God, and 

delighted in my Father, and blefTed be his Name he is my 
God, and I hope he hath fome delight in me : You who 
are the children of Fathers whom God delighted in as 
Grapes in the Wiidernefs, it's a mighty engagement for 
you to look to your felves that your hearts and lives be 
not corrupt, but follow the fteps of your fathers,that God 
may delight likewife in you. But further; 

As the fir ft ripe in the Fig-4ree at her firft time. 

There'* a great deal of elegancy in thefe expredion?. 
The Fig-tree bears twice in the yeer, and here it is. The firft 
of the firft time* Their Fathers were as delightful as Grapes 
in the wttdcrnefs, and as the Figs, thefirft Figs in her firft 


Now we know that we prize fruit that is firft ripe, as 
Cherries when they are firft of all come, when they come 
it may be two or three into the Market, and Peafe, and 
fucji kind of things when they are the firft ripe of all, how 
they are prized? you fhali have many will give any price 
forthem. We fay when Cherries come at firft, that they 
are Ladies men, or Longing meat : Now the Lord is plea- 
fed to candefcend Co much to exprefshis love to his people, 
as the love of a longing woman to Cherries or other fruit, 
when they come firft of all; as a woman halh a longing 
after things when they come and are firft rrpe ; faith God, 
Never did woman long after any fruit when it was firft ripe 
more than my foul hat h longed after you to do you good, 
I have taken as much pjeafure in you as ever woman could 


Ver. IQ. the Prophejle of Hose A. 213 

take when fhe had her longing in the moft dainty firft ripe 
things: This is the meaning of the holy GhoiMv^e, to 
(hew the Love of God to his Saints. Many exrjfcjfions we 
have in Scripture, as in /tr. 12. io. they are call'd his Plea- Ier ' 12 »*° 
fant?ortion and the dearly Beloved of Gods Soul, Jer. 12. 7. Vaf.y. 
and the pzculhr Treafitre of God 3 Exod. 19. 5, and here there ExoJ.ig* 
are two as elegant expreffions, as Grapes in the Wildernefi, r 
and as the firft ripe of the Figs in the fir ft time : Thus is Gods 
exceeding goodnefs tous, though we be faplefs in our 
fel ves, andhave nothing in us to procure delight, yet God 
in his own free Grace is willing to exprefs him fel f thus to 
his People, Oh ! what-delight (hould we have in God who 
takes fuch delight in his^Servants ? And this expreffion of 
God we think may very well hint unto us a meditation 
concerning the delight that God hath in young ones that f°^ s *?\ 
do begin t<*give up themfelves unto him, the Lord loves JjL' "/ w 
the firft fruits, and the firft ripe of things : in Mich. 7. 1. ^ 
Wo is me, for I am as when they have gathered the Summer fruits, Mic. 7. 1 « 
as the Grape gleanings of the vintage^ there is no clufta to eat ^ 
\Myfiul defired the firft ripe fruits. So it's true, by way of 
allufion atleaft, we may apply it, the Soul of God is a 
longer, God is a longer; To what ? To the firft ri pe fruits, 
to the firft of your years, to you that are young ones : We 
prize highly Nettle buds when they bud out firft; Oh ! fo 
gracioufnefs when it buds out in youth at firft, Oh how 
pleafing is it to God ! in Exodi$. 19. God would have the Exodaz. 
firft of the firft fruits, he would not only have of the firft 19. 
fruits, but the firft of the firft. God ftands much about 
the firft (till. And i n Leviticus, 2. 14, there y 011 reade, 
that the Lord is fo eagsr to have the firft things ? (as a lon- 
ging woman) that he will not ftay till they be ripe., he will 
have the green ears of Corn dried in the fire 5 as many wo- 
men that long they will not ftay until! the thing be ripe, 
butifthey can have it ripened by any art, though not by 
the way of Nature they will feek to have-it ripened fo, and 
then they fnuft needs have it ; fo faith God > my longing is 



2i4 An Expopim of Chap. 9. 

fo afccr the fift of things chat I will not fray till they be 
fully "tidL but the Corn, though it be green ears,, ir they 
may beWFed by the fire, Pie have them then. And fo in 
.Cant.2.11 Q a nt. 2,12. Ibe flowers appear en the earthy the time cftbefln- 
ging of birds it come, the fig tree pmtetb forth her green Figs ; 
Cbap.6,11 and in Cant. 6. 11. 1 went down into the Garden of Nuts to fee 
the fruits of the valley, and to fee whether tbeViue flounced, and 
ibe Pomegranates budded. Oh ! the lord looks up ann down 
in Congregations that are as the Gardens of pod to fee 
bap. 7 ,ii fuch: and foin Cant.j. 12. Let w get up early to the Vine- 
yards, letus fee if the Vine four ifb 9 whether the tender Crape 
at pear , and the Pomegranates bud forth 5 there r/ill I give thee mjf 
Loves. Oh let us go and fee whether the tender Grape ap- 
pear. Or the Pomegranate bud; there will I give thee my 
Loves. Where God doth fee grace beginning and bud- 
jinExhor- ding in young ones, there God manifefts hUnfelf; there 
utionto w j[| 1 give my Loves. And this only by occafion of Gods 
Wl ones * exprefllng himfelflike a longer after the firft things. Oh ! 
give God his longing you that are yong ones, and begin to 
be godly betimes, you fatisfiethe heart of God as the firft 
fruits fatisfie a longing woman. Ic follows : 

But they went to BaaUPeer, audfeparated themftlyes'to thai 

But faith God here, What a But comes after all this > 
God doth manifeft his delight in them as in the firft ripe 

1 Grapes in the Wildernefs 3 and the firft ripe fruit, and yet 

behold, Oh ! there's a but for all this. 

..Obferv, }f s no t the greatnefi of Gods love that 11 enough to engage car- 

not hearts: this is an evil and a fore thing to fee: thereivas 
a time that God accepted of this people and delighted 
much in them, but now they are departed : Oh! -it's ordi- 
nary tor people to degenerate, though a few yeers fince, 
how forward and zealous Were they for God, and for Re- 
formation, but within a while they grew cold, and dead, 


Ver. i o the Prophefe of Hose A. 215 

and formal, and flight, and begin to leave ofFall their 
good beginning?, and decline from God, and from his 

They went to Baal-Peor. 

God complains of this people as a Husband of an Adul- 
irefs : Though I delighted in her, and loved her, though 
ihs had all the content me could dsfire, yec (he goes and 
forfakes me , and gives up her felf to a filthy unclean 
Whoremafter : God takes it exceeding ill that he lofes his 
love. And I befeech you obferve :" There's nothing goes merer 
to m ingenious hearty than the lofi of Cope $ he. had rather lofe 
his Money than his Love (Tuch an one hath requited mc il 
for my love:) this (I fayj goes to the heart of a man, and 
there 1 s nothing more grieves him than that he finds his 
love is ill be (lowed. So certainly it goes to the heart of 
God that his Love mould be ill bellowed upon people. 

They went to Baal-Peor. 

Many loathfom and obfeene things are reported con- Bad-? tor, 

cerning this Baal-Feor, ( this god that was the god of the ® ma ?#* 

Moabites) that is unfit for chaft ears to hear, therefore we 4}™- ?*~ 

mall not mention fuch things; Much filthinef? was com- ynt.nom. 

mitted in the worfhip of this their Baal-Peer &nd yet (faith vttlg. Ut.' 

God) notwithftanding all my love to their fore-fathers, tyudlati- 

whereby they might h we drawn an argument that they m *Pi*$w 

mould have had bleflings upon themfelves, if they had ? y ltr ' 

continued in the waies of their forefathers, yec they went wm 5 m- 

from me & went to £^/-P€0r.From whence the Nores are : Cmm. 

Fir(r, Ibz more fbameful any thinq */, the more abominable is Obf t t, 
it toforfakz God : It's an abominable thing to forfake God, 
for the gaining of Heaven and Earth (if it could b* gained 
by it) but for to forfake Gcd fo%i BaaUFeor fiod takes this 
ill : (but that we met with before) 


2i6 An Exposition of Chap. 9, 

rOpf.2. Secondly, This is the evil of mans hearty That there is 

no evil fo bhje and frame fiil.s but he is ready toforfchg theblcffed 
and glorious GdcLfhat he may cleave to that. As it is reported 

The Pan' of the Panther, that it doth love the dung of man (o well 
.tker* that if it be hung up at a height, it will leap and skip for 
it till it burftsln pieces. So, many there are that are fee 
upon fuch bale things, that they are content to part with 
ali good that there h in God and Jefus Chrift, if they may 
but have them, they are content to undo themfelves to all 

Obf 2 Thirdly,' So to leave God, as to give vp our [elves to bafeneft 

and mchidnepy Ob I this is moft abominable : To be over- ta- 
ken with a tin is vile, but for one to give up himfeif,or her 
feif to wickednefs, this is abominable : and yer this is that 
that many are guilty of 5 ar fuft perhaps fin is fair-man- 
nerd, and faith. Do but take forne dallies with meat fii ft, 
but after the foul begins to give upitsfelf in a moft defpe- 
rate way in finful courfes : many an Apoftate doth thus 

'/hoRate that had fome comfort before in God 3 but now having 
gotten a haunt of wickednefs they have loft all their corn- 
forts in God and Chrift, and now faith this defperat foul, 
I cannot have comfort in God and Chrift, and therefore 
I will have it in the fatisfying of my lufts. Oh ! my Bre- 
thren, what a fhame is this? So far as thou art able to be 
guilty of framing even God Himfelf and Jefus Chrift- ther- 
fore in Heb, 6, 6. Apoftates are faid, to put Jefus Chrift to 
open frame ; an Apoftate that leaves the waies of God and 
feparates himfelf to his lufts, he doth put the Lord Jefus 
Chrift to an open flume. Oh ! how fhould God: people 
feparate themfelves for the Lord, and be wholly his, feeing 
Idolaters feparate themfelves to their Idols ? let them look 
jipon themfelves as a people feparated for the Lord. 

Jnd their abominations were as tbey loved. 

Thatls* Firft, as the*loved, fo they were guided,they 

were the Prophefe of Ho SEA. 217 

were not guided by the Word, nor by any Divine Rule, 
not by right Rcafon, but according as they loved, they 
followed what they nad a mind to, never regarding what obf. Not 
Gods mind was •, c i he judgment is foon gene when the heart is what we 
taken with a thing- Ordinarily people love that way they Jee* but 
go, not that way the iluie guide, them to, but what way ^f God 
their afle&ions carry them on in; this is a very finful thing p^ '• 
for men to be a&ed with, and carried upon, meerly by the dicium, \ 
violence of their affections, and efpecially this is evil in quumres 
the matters of Cods Wbrfliip, there we may not do things tranfit in 
as we love, that is, becanfe we think fuch things are very «fr&uni. 
fair and there appears no hurt in them to us, and they like 
us well; yea> but we mutt examine whether we have war- 
rant out of the Word for that, we mutt not do as we love, 
but according as the rule is. 

Secondly, 7 bey were abominable as they loved-, they were Btcpof^. 
turned into the very likgneflof what they loved : and indeed our 
loves what ever they are upon doth turn us into the like* 
nefs oi the thing, The ander Handing turns the object into 
a likenefs to it, but the heart is turned into the likenefs of 
itsobje£t. Q"°dp,r 

Aufxin hath a notable expreflbn for this, faith he. Such voluntatis ; 
is every man as his love is, Doth a man love the earth? refolute& 
he is earth; doth a man love God > (wrut (halll fay, faith jf^J 
Jiuflin) he (hall be even God too. And indeed the Scrip- V/ Uti es ' 
ture faith we are partakers of the Divine Nature, Oh I 
what care had we need have of what we love, Doeft thou ™ on , f* a ~ 
love a bafe filthy thing? then thy foul is bafe and fi'ichy *"/„£/£ 
too. Doeft thou love the glorious and bleiTed God? then rn»res 3 nifi 
thy foul is made like to God: Chufe therefore good ob- bor.i vci 
je&sfor thy love, love the Lord, and love his holy waies, mali amo " 
love things that are excellent and glorious, and by the £\ Au§ ; 
loving ofthofe things thy heart wiH come to have txctl- m'J^* 
lency and glory put upon it; but ifthouloveft that which ' " . 
is drofly and filthy, thou comeft to have a bafe and drdtfy mUm?* 
heart of thy own. Mans foul is like to the Cameleon that piin. lib, 

Hh is 8.C*J>.3£ 

218 An Exposition of Chap.9. 

is changed into the color of the objett it looks upon. 

Ihey were abominable as they lovsd. 

Expof , Every man or woman is as he loves. 

Thirdly, Th$y were abominable as they loved. That which 
is here translated of the Concrete, I find it may beas well 
tranfUted of the Abllra£t, Tbty were abominable as tlmr love: 
and fo it's carried by Interpreters, that is^they were abomi- 
nable as their Idols were that they did love, and their Idols 
werecall'd Loz^inthe Abtfrafr; as a man cals his Wife, 
his Love, fo they call'd their Idols thtir Love 3 and they 
were abominable as their Love was, that is, look how a- 
bominable BaaUTeor was, fo abominable were they; fo 
the Pfalmift faith* that, they that makg Idols > are lihg unto 
Expof. 4 But fourthly, which I think is efpecially the fcope of 
prefer d. the holy Gholt here, Ihey were abominable as they levty 
(though the other may be taken in) this Scriptnre hath re- 
IZumb ference to that that you readein Numb. 25. 1. there you 
2- >I# * find that the people of Ifiael by the wicked counfel of Ba- 
laam, when they could not be curfed, yet Balaam did coun- 
fel them that they fhauld come. and bring their daughters 
before them, and fo to intice them to commit uncleannefs 
with their daughters, and then they mould intice them to 
Idolatry, that was the wicked cousfel oi Balaam, they 
committed whordorn with the daughters of Mo ah, and 
they called the people to the facrifices of their gods. So 
Ihey were abominable as they loved : that is, they being ind- 
eed to bodily uncleannefs, by the Moabitijb women, thefe 
drew them likewife to the worfhip of their Idols. And fo 
their loves to their Whores was that which drew them to 
this wickednefs. 

Tbeywere abominable as they loved', that is, they fetting 
their love upon thefe wicked women that did intice them 
Co uhcleannefs, according to that love of theirs were they 


L A 

Ver. 10. the Prophejie of H o s e a. 219 

brought unto the love of Idolatry. Solomons wives drew 
him to Idolatry. And it's ufuallfor people to be of that 
Religion that thofe are that they love, it fo bs that their QbC 
hearts be taken with any, if they love auy it's uiual for 
them to be of that Rei?g?on that thofe are of that they love, 
according to their kindred, according to their friends, ac- 
cording to the ftock that they marry in, fo is their Religi- 
on. Many that have been forward in waies of Religion, 
and yet marry into a carnal ftock that hath no favour of 
Religion, you fnall find they will grow cold according 
to what their wives difpofitions are, according to what 
they love, fo their Religion either burns hotter or grows 
cooler ; as it was ufually laid upon Abab for his wicked- 
nefs, fuchaons was his wife: and fo other Kings, the 
daughter of Abab was hi wife, his Religion was according 
*s he loved. And my Brethren, if thofe who areinafalfe 
way can draw whom they love to it, then certainly thofe Admonitiq 
tha t are in the Truth ihould as wel labor to draw thofe who t0 Saints * 
they love to the imbracement of the Truth : Wives that are 
naught wil draw their Husbands to that which they love, 
to Idolatry, to falfe worfhip; Popifh wives have drawn S^ 
more husbands to their Popery, than Godly wives (I fear) *' 

havedrawn husbands to the Truth; Why mould not gra- ToReligi. 
dous V;ivf5i?bor to draw their Husbands to good by m Wives. 
love, as wJl as wicked Wives to draw 1 hem to wickednefs 
by their love. And indeed thofe who would gain others 
to good muft 6rft gain their love. The women of fifoab 
gained the leva of the people of Ifrael, and fo gained them 
to themfelves in the matters of Religion . So if you would 
do any good to peop^, foft labor to gain their love- let 
Women that have e d hu bands that they would fain 
gain : how ttoufd you gain them >^not by reproachful 
fpeeches, but do you (though they be never fo evil) walk 
lovingly towards them, that they may be convinced that 
your iovU do love them, and fodo you by your loving 
carriage gain their love, and that's the way to gain them 

H h 2 frt 

220 An Exposition of Chap.9. 

to your God by that means. So divers of the women m 
Women m ^ primitive times that had Heathenilh Husbands, we 
tlJtimes have many ftories of them, that by their gracious loving 
' carriage to theirHeathen Husbands they gained them to the 
Mmijias Truth of Religion. And fo Mmiiters, if they would gain 
mufi game people to God, they muft gain their love, fo walk before 
the peoples t hcmi«-fuch a gracious holy loving way towards them, as 
lcve ' they may gain their love, and then they will gain their 

•fouls \ if there be wrangling between Miniiierand People, 
thtre's little hope that they will gain and do any good a- 
mong that people,for people wil do a< they love very much.' 
Neighbors And lb your neighbors and friends if you would gain them 
&pkxds to God any way, gain their loves to y 011-5 for it's a migh- 
ty motive in matters of Religion for people to do as they 
love. And thus much for this tenth Vcrfe. 

Ver. 11'. 
Asfor Ephraim, that glory fo all fly away like a bird front 
thtb'mhy and from the womb> and from the conception. 

AS for Ephraim.] APathetical expreffion, he makes 
a Hop at Ephraim, Oh Ephraim! how fad^how much- 
to be lamented is thy condition * 

As for Ephraim^ their Glory &c. 

Ex f By it is meant, all their pomp, riches, ftrtngth, profpe- 

* rity, but efpecially by Glory here is meant, their nume- 
rous progeny in which they did fo much glory, Ephraim 
(the ten Tribes^. did profper very much and were a very 
^reat multitude more than Judab. This Scripture hath 
reference unto the profperous etiate efpecially in the time 
of ferofejmthefecond, of which i you reade in 2 King. 14, 

ax!"^ Ephraim wasifi a very profperou* condition and had pro-" 
fgertd very mudi* 


the Prophejie of H o s E a. 


Their Glory. 

Children and \ numerous progeny , is accounted aghrj uniofeo* 
pie. That in which they do much glory, in Prov. 17. 6. 
Children's children are the Crown of old men: (the Seventy) are 
the Glory of old men. Parents ufeto glory and prick them- 
felves much in their children; (faith one) Oh! lovely 
pride of the Mother ! To it may be faid of many fons and 
daughters of children. Oh! the delightful pride of the Fa- 
ther and the Mother in fuch and iuch children. 

They accounted it their Glory, For 3 

1. By their children themfeives are multiplied. And, 

2. They fee what excellency foever there it in the child, 
they look upon it as their own,asthemfeIves the caufe of 
it; and men and women love themfelves much, and be- 
caufe they are pieces ofthemfelves therefore they glory in 
them. And, 

3. They have fome hope ofcontinuation from Genera- 
tion to Generation in their children; and this is their 

But let Parents learn to give God the glory of their 
children, and to bring them up to the glory of God, then 
they may rejoyce in them indeed as a great mercy of God. 
In Prov. 10. 1. A xviferSon makgtb a glad Father > hut a fcolifo 
Son is heaving to his Mother. Why is a wife Son faid to be 
the gladnefs of the Father? Why? Doth not a Mother re- 
joyce in a wife Son too ? And whyisafooliuYSon faid to 
be the forrow of the Mother? Why? Doth not the Father 
forrow and mourn for a foolifh Son ? Theholy €>hoft not 
without reafon doth exprefs himfelf thuj ; A wife Son 
makes the Father glad. 

Firft; becaufe the Father ufually hath a rrioie fold: 
hand over his Son in his education to bring him to y/a ;c n 
•more than the Mother*, ordinarily Mothers are tender over 
their children^ . and they .cocker' cbern and lb make 


Obr. t. 
Pro. 1 7. 6. 



6 gr?.ra 

nun is. 
</e prefer - 
Reaf. tj 


Ufe /*-" 


An Expfttion of 

Chap. 9, 

fools, forae they cannot endure that they fhould fufier any 
hardfhip, and hence their children proves foolifh and fit 
for nothing, and great forrowsto them. 

And fecondly, A wife Son is fit for imployment abroad 
in the world,therfore rejoyces the heart of his Father ; bat 
a foolifh Son is fit for nothing but to be at home in the 
Chimney corner with his Mother, and as he grows up 
grows ftout andftubbornagainft her there. And if chil- 
dren be a glory to their Parents, they fhould labor to be 
fuch as they may be a glory and not a frame to them in- 
deed. There are many which inftead a glory to their pa- 
rents are a great fliame to them, a* it was faid of Angufim 
Csfars he had three daughters that were wicked, and he 
ufed to call them his three Impoftumes, and his three ©an- 
kers upon his body. And fo children that mould be the 
glory oftheir Parents, and the glory of a family, many 
times they are but the very Impoftumes, and Cankers of it, 
and the fhame to their Parents, every time they come a- 
broad in the world. And if you expect that your chil- 
dren fhould be a glory to, you muft not be a (hame to 
them; fomedmes children are a (hame to their Parents, 
and fometimes Parents are a fhame to their Children. It 

their glory pall fly away //% a bird. 

Men glory in their outward pomp and profperity, and 
■■Expoti, their children, bat both thefe fhall fly away like a bird. 
That is, 

1. Suddenly. 

2. Swiftly. 

3. Irrecoverably. 

A Bird that you have in a Cage, you have kept it per- 
haps many months, and upon fome advantage gets out and 
in a moment fheisgone,fuddenly, and then fhc goes away 
fwiftly that you cannot follow her, andthcn Irrecovera-. 

Ver.i i . the Prophefie of H o ■ s E A. 223 

bly that you can never take her. All outward glory is un- 
certain ; in Prov .23.5. Wilt thoufet thine eyes upon that which Pro > *3 ♦ £* 
ii not? Certainly riches they make to themfelves wings,, m u n me ^ 
and flyaway as an Eagle into Heaven; fly away like a 
Bird ..and thatBird 5 the Eagle,that flies fofwiftly that there Applies 
is no getting her again : How many lately in Ireland, and England.- 
in our own Land, that have had eftates in the evening, and r * ni * . 
all hath been gone away fwiftly like a bird before the lrcIaRd > 
morning? They have beea rich in the morning and have 
been even beggars in the evening. Let us take cur heans 
off from glorying in all outward excellencies and feek 
that glory that is abiding, that is conftant, that is everla- 
fting : We mould look upon all outward comforts now as 
upon the wing ; if ever you had caufe to look upon all the 
outward comforts in the world as upon the wing, you are 
to do it now, never make account of any fertlement in any 
comforts in the world, at this day they are all upon the 
wing; we cannot reafon thus, We have enjoyed fuch pro- 
fperity thus long, and therefore we (hall fUll enjoy it lon- 
ger : No, all outward comforts flies away like the bird: 
that comes in one moment that before came not in many 
years. In Jer. 9. 23. 7 hrn faith the LORD, Let not the '^.9 23:-- 
wife man glory in hUwifdom, neither let the mighty man glory lUu a ^ 
in his mighty let not the rich man glory in his riches : But let him % ^ ratcl 
that gloruth, glory in this, lhat he under Jiandeth and knoweth 
mz> that I am the Lord, which exercife, loving kjndnefi] jadf 
ntent 9 and righteouf?iefi in the earth : for in theje things I delight 
faith the Lord. Your delights are in other vain things In 
ettates, in bravery; but in tfhefe things! delight, faith the f*^ 
Lord God, and if you will glory, do 'you glory in thofe ^ l J d . 
things that I my feif delight in 5 your glory in the midfoot „wJ^ 
your profperity which flies from you like a bird, but fks from them* 
Lord that is the glory of his in the midft of their adverfi- tUffo/p*- 
tie*, flies to them like a bird : (I fay) the glory of the wic ""' 
ked in the midft of cheir profperity files from them like a ([ 

bird, and the Lord God who is the glory of the Saints ftfe 


2 24 An Expofttion of Chap.9. 

to them in their affiicYions like a bird. Thus you have 
4ft.iT* f • this very phrafe in Z/0. 31. «>- A £»**// flyings fe will the Lord 
enligHntl f\ 30 fi defend JtruCalem-; defending alfo he will deliver it, and 
• .pzffing over be mil preferve it. [As birds flying] it's a meta- 

phor taken from the bird when (he fees the yong ones in a- 
ny danger of the Kite (he files with ("peed to fave them, 
As birds flyings fi mil I defend Jerufaiem. Your glory gets 
away and flies from you in your profperity, but the glory 
of the Saints files to them in their adverfity. 

Secondly, The Glory of their pofteriry (hall flee away 
«p;f2. like a bird; that is> The Lord will cut off their numerous 
pofteritie, their yong men, that there (hall be few enough 
left among them. They gloried in their number. The 
blefling of God upon Abrahams feed came very fwiftly after 
it began to come 5 and now God threatens it (hall go away 
as fwiftly : As you may find it if you observe the ffory of 
the encreafe of the Seed of Abraham, if you reckon it from 
the time of their going into Egypt : there was ( you know) 
but threefcore and ten fouls that went into Egypt of Abra- 
ham's feed: but when they came out oi Egypt, which was 
$h time bin two hundred and fifteen years after they went in 5 for 
Z ^Ti tne *° ur nun( * rec * and thirty is to be reckoned from the 
*in \sypt. ' ^omiCe to Abraham until their coming out of Egypt, and 
it is cleer that there were two hundred and fifteen years 
from the Proroife to their going into Egjpt, fo that there 
were but two hundred and fifteen years from their going 
in. to their coming out ; and fee how fwiftly they did en- 
creafe, from three fcoreandten fouls (for there was no 
more then, but) there came out from twenty years old and 
upwards, men of war, fix hundred thoufand. three thou- 
fand, five hundred and fif tie ; there were encreafed of A- 
brahams feed in two hundred and fifteen years, fx hundred 
thoufand, and three thoufand, and five hundred and fifty, 
as you may fee in the book of Numbers ; befides,the Livites, 
with the number of the males, from a month old and up- 
wards, was twenty and two thoufand 5 befides the women 


Ver.i i the Trophefie of Ho SEA. 245 

and al the other children : and this was in that time when 

they were in bondage. Thus the Glory of Abrahams feed 

came very fwiftly. And now it (hall fly away like a bird, • 

they (hall decreafe more than they did encreafe. 

Godlimfr brings blejjings fwiftly, and Wickgdnefi it caufes ^. r - 
bkjjingsto depart away fwiftly again lil^e a bird. * 

It follows; 

From the birthy and from the womb ^and from the conception. 

Gods Gurfe follows the wicked clofe : fometimes in 
their birth; fometimes in the womb ; and fometimes hin- 
dering the conception. You fee how God hath us at ad- 
vantage, how he hath us in his hand at every turn; he 
might if he had pleafed fmit us in our conception ; if he 
had fpar'd there, (tided us in the womb ; if fpar'd there, 
made us itick in the birth* 

Wherefore learn we to acknowledg Gods mercie in the xjfe. 
general, that he is patient, and long fufTering, and graci- Gods pre* 
ous to us ; let us confider at the ieveral paflages of his ft™**™ 
mercy, to blefs God not only for our general prefervation, m J! ur 
but how he did preferve us in the very conception,preferves ]i n* * U 
us in our mothers womb, and then in the birth, and then 2. Wimb^ 
in the cradle, and in our childhood, in our youth, and in 3. Birth. 
our middle age, in our old age, for we He at his mercy at 4- Cradle. 
every point of time. l' C j*^ 

Their glorie (hall fiie away like a bird ; from the birth, ^ryouth] 
and from the womb, and from the conception ; of fome 7 .MiddlL 
Tie hinder the conception, fome others in the womb (hall age. 
die, others when they come to be born there they (hall pe- X.Old-age 
rifh in their birth, and fo at every time my curfe (hall fol- 9«[ D ^J 
low hem, from the conception, from the womb, and from 
the birth. 

Yea and Fourthly, Though perhaps fome may efcape 
in the conception, and in the womb, and in the birch, yet 
it follows ; * 

li Ver. 

2^6 An Expojttim of Chap. 9. 

Ver, 12. 
Though they Bring uf children^yet will I bereave them. 


H E Curfe of God is here threatned to purfue them, 
and over- take them, though they efcaped the Curfe 
that others are under. 
Obf 1. Many think that when they have efcaped fome Judg- 

ment that hath come upon fome others, then they are fafe 
enough and all is well ; But thy f refer vation from fome Judg- 
ment that hath ftrtfck, others., may he thy refervation to greater 
Judgment j that God intends for thee after war ds* 
Qb£ 2 2 ' * c ls a judgment t0 b e deprived of children in the 

womb, in the birth, but when you have endured much 
pain in bearing and bringing forth your children, much 
labor and trouble in bringing up your children, when 
many a thoughtful care in the education of them, much 
forrow and grief they have coir you, and jiow when they 
come to be hopefuJ, a] moft to mens and womens eftate,and 
you think to have comfort in them, now for God to take 
them away, this is very fad unto parents,it goes exceeding 
much unto their hearts to be bereaved then ; yet fuch 
things as thefe have befallen many heretofore; and Pa- 
rents though the condition moft be acknowledged very 
fad, yet they rnunUubmit to Gods hand in this. Perhaps 
fome of you have in the breeding of your children endu- 
red much, and through many difficulties they have been 
brought till they have grown up to be aimoft at mens and 
womens eftates, and perhaps they have been towardly and 
hopeful, you had hoped to have had them to have been 
the ftaffof your age, and yet God fuddenly hath made 
them fly away like a bird, perhaps be drowned, perhaps 
fomeother way, in a moft uncomfortable manner the Lord 
EfieaaHj | iat j 1 k crcavet j you of them. You will fay, The condition 
%de*th*~ i*f ad more than ordinary. Therefore God calls you to 
" - Sanftifie his Name more than ordinary, toexercife grace 


Ver. 12. the Prophefie of H o s E A. 247 

more than ordinary, and che exercife of grace in fuch an 
extraordinary ftroke of God upon you may be as great a 
good and comfort, as great a bUffing unto you as the en- 
joyment of your child would have been. If a tender mo- 
ther that through all her care, and pain, and labor, after 
breeding and bringing up a child, mould have him taken 
away in fome untimely death (as you call it) fhe would 
think her condition the faddelt of any living. Be it known 
to you, perhaps fome may be here, or know others of 
their friends that have had fuch a hand of God upon them, 
be but convinced of this one thing which I know you can- 
not deny, That the exercife of grace finable to this work 
of God that is now upon thee, or again 11 thee, conceive it 
as thou wilt, I fay, the exercife of thy grace futable to this 
work of God is a greater good to thee than the life of thy 
child could have been, it could never have done thee that 
good as the exercife of grace may do in this condition 
when it is futable to this iiroke of God upon thee; and 
this indeed is the only way to makeup any lofles of chil- 
dren, or lofs of any goods, be it a child, be it a husband or 
the deareft friend, a wife, or thy eftate, yet the exercife of 
thy grace is better than the enjoiment of them all. It fol- 

There jhaR not be a man left, 

J'le bereave them when they bring them up, (the words 
are [not a man, j and left is not in the Original) th at they be 
not men. And fometimes God lets the children of men and 
women live, and yet they never come to be men,but ftrikes Obf.j, 
them in their understandings that they are bereaved of 
them fo far that they never come to be men. I remember 
it's reported of S r Jbomas Moore that his wife was mighti- 
lie defirous of a Boy, (that was her word J and (he had one ?. Th0i 
that proved a fool, and faith her husband to her. You were w 
never quiet till you had a boy, and now you have one that 
be all his life a Boy. 

Ii 2 There 

248 An Expojition of Chap. 9, 

1 will bereave them that there jhall not be a man left. 

But I rather think the meaning is, I wil rake them away 

2. that they fhali not live to be men,ttrong men of war. You 

boafted your felves that you had fomany of your children 

that were fuch valiant men of war before, but I'le bereave 

you of them Qfaith the Lord ) 

Yea) wo to them when 1 dtp art from them* 

Surely, even wo to them ; he puts a furenefs upon this, 
Wgtothem when I depart from them. As if the holy Ghoit 
fhould fay. What do I threaten this or the other evil, the 
great evil of all, the rife of al evils is^Gcds forfakingthem, 
Wo alfo to them when I depart from them. 
Expof* God departs from a people, or a particular foul, when 

he withdraws his goodnefs and mercy from them : and the 
reafon why wicked men for a time do enjoy good things, 
it is, becaufe Gods time is not yet come to depart from 
them > but when Gods time is come Co depart from them, 
then al vanifhes fuddenly : As the light continues fo long 
as the Sun is in the firmament, but as foon as everit is gon 
toile. it grows to be dark, the darknefsofthe night comes fud- 
denly. A man hath ftrcngth and health fo long as his vi- 
tals hold, but as foon as ever the vitals are ftruck 5 the cra- 
fimile f eis f tne body, if that be ftrucken the ftrength and health 
goes. The general pretence of God with his Creature keeps 
Obf ± ftrength a "d health, it's God in the creature that keeps its 
3 ' comforts, and upon Gods departing al vanifhes and comes 
to nothing- Thou haft thy profperity now , and thou 
TJfe. thinkeft thou maieft enjoy it full 5 but how canft thou tell 
but God may iuddenly depart, and then all is gone 1 The 
alteration of mans condition is not only from Natural cau- 
fes,'butheigher, hum Gods departing. Carnal hearts think 
themfelves fafe if they do not fee how Natural caufes mail 
work theirruin, they fecnotbing 3 bucasthey have enjoyed 


Ver. 12. the Prophejie ofB osea. 249 

much good fromNatural caufes,fo they fee them working 
ftill for good to them. 

Yea, but know that thy profperity, or thy adverfity de- 
pends not upon Natural caufes, but upon a higher caufe, 
though thou hall the confluence of all Natural caufes wor- 
king tor thee as much as ever, yet if God pleafes to with- 
draw himfelf thou art a loft creature. 

And (o it is with a Kingdom. When God pleafes to de- 
part from a Kingdom, he doth then take away Wifdome 
from the Wife, he gives them up to their own Counfels 5 to 
perverfe Gounfels, he blinds them that they cannot forfee 
their danger, nor fee means to help them, but they (hall 
take waies as if they intended to deftroy themfelves. If 
God do but leave them, whatfoever their wifdom was be- 
fore, all their endeavors they (hall be blafted and come to 
nothing^ in this it is we mould fan&ifie Gods Name,and 
acknowledge it, acknowledge our immediate dependance 
upon God for all our outward good we enjoy, whatfoever 
Second caufes we have to help our felves. 

Wicked men will not take notice of him in their Com- 
forts, they cry out of this and the other caufe of their evil, 
but it's Gods departing from. them., that is the great thing 
they fhould take to heart. Particular evils muft not be taken 
Co much to heart as this of Gods departing : Whatfoever 
our condition be, yet if God be not departing we are well 
enough, though in the fire, though in the water, I will be 
with thee faith the Lord. Mark the ground of the confi- 
dence of the Saints in the time of affliction: in Pfalm, 46. 
(Luther's Pfalm h\ called, that is, a Pfalm that Luther was pp/ # Lg 
wont to call to his friends to fing, when he heard of any Luther* 
danger that theywere in 5 or any fad thing fallen out,Come Pfalm. 
( faith he) let us ling the 46. Pfalm, And m»rk the confi- 
dence of the Saints) We will not fear though the earth be remo* 
ved } and though the- mountains be carried into the mid ft cf the 
fea* Ibmgb the veattn ' tbczeofrore and be troubled) though the 
mountains flake mth -the feeding thereof 5 though the heathen 


2 jo I An Expofition of Chap. 9. 

rage, and the Kingdoms be removed,yet al (hal not trouble us. 
Why, what.'* the ground ? *2/7e Lor^ of Hefts U with us^ the 
God of Jacob j* car re/#ge. And it's twice repeated in the 
fame words in the Pfalm, God is nor gone, God is not de- 
parted, therefore no great matter what men can do unto 
us : But if one be in mifery and have God departed, Oh ! 
how dreadful is that condition ! It was a dreadful fpeech 

l$T< °* Sjh1 > m l Sam ' 28 15, Iam f° re di fi n fl ed * f° r the rhili " 

^insmake war again ft me, and God is departed from me. Oh! 
when the Ihiliftins make war upon a people, when there 
is enemies at our gates, and then onr consciences (hall tell 
us, that God is departed from «s, this is a fad condition: 
It was a wofullpeechof Saul; God is now departed when 
f , I have molt need of him : Wo to them then. For a 
Gods de Firlt, The root of all evil is very deep that is upon us 
parting u when God is departed; It doth not lie in this particular, 
a cauje of or that particular, we might make fhift to get over them, 
m* thefpirit of a man might fuftain his infirmity; but the root 

Hone can f cne ev il k lies in the departing of God, And what can 
help thin. the Creature do when God is departed? As the King of 
Jfrael when the women faid, Help King. Saith he. If the 
Lord doth not help thee, whence pall 1 help thee? And as all 
creatures fay. If God be departed, we cannot help , nay, 
Satan him t h e very Devil cannot help if God be gone: In 1 Sam. 28. 
Jelfcanuot when SaU i wag f ore diftrciTcd and he would raife upSa- 
1 San.zx mitc ^ an( j tne Devil came in the likenefs of Samuel} faith 
he, Wherefore doe ft thou ash of me, feeing the Lord is departed 
from thee? No Creatures in the world, nor Devils can do 
good when God is departed,then the evil is only evil when 
God is gone. An evil may have much good in it 3 and God 
Evil then may ian&iiie it for abundance of bleffings to his People Co 
iievilin- J c ng as he continues with them: but if he begone, then 
- f ^ the evil is only evil : And if God be gon all protection is 
gcn,andthertoiethoulieft liable to all kind of evils what- 
soever. And however for the prefent things do feem to 
be good that are remaining, yet the blefling of it is gone if 


Vera 2, the Prophejie of H o s E A. 25 1 

God be not with thee.. And this evil that is upon thee ic is 
no other but the forerunner of eternal evil, and the crea- 
ture certainly then muft needs fink whenGod is thus depar- Jt ** tbe 
ted. Oh I If fo be that it is fa woful a thing for God to f T™"ll 
depart from a people herein this world in regard of the nil!™ 
withdrawing of outward things and mercies from them, 
what is it then for the Lord to depart for ever from the 
foul? What an alteration doth the departing of the Sun 
make? Take a delightful Suofhine Summers day, and how 
beautiful is it? Now compare that with a winter dark dif- 
mal night ; What makes the difference between thefe two ? 
The prefenceofthe Sun in the one, and the Sun is departed ^ mi j e 
from the other. It is but the pretence, or the departing of 
onecreature. Oh ■! if the prelence or the departing of one Saints 
creature makes fuch a difference in the world, what doth Jhouldpi^ 
the prefence or the departing [of the infinite God do ro the tbe eri )°y~ 
foul? Let the Saints who enjoy Gods prefence prize ir, and ™ ento f 
pray as the Prophet did, Lord have us net. P^J ? re ' 

Oh ! how vain is the heart of man that will depart from \jfe. 
God? Ifthou depart from him, hedeparts from thee coo, 
and wo to thee whatfoever thou haft when the Lord is 
gone and departed from thee. 

The Lord departs from particular men and women, as 
well as from Kingdoms and Nations, and wo to them al- 
fo : when God departs from a particular manor woman 
he doth withdraw his common gifts and graces, and com- 
forts that they were wont to have, he doth curfe all means 
for good unto them, and he gives them up unto temptati- 
ons ; thofe are the three fpeciaPthings that Gcd doth in 
departing from any particular foul, he withdraws the 
common gifts and graces that they had, and the comforts 
that follows, and curfes the means that may do them 
good, and gives them up to the ftreng.h and power of 

Youwiirfay(itmaybe) Many a f>ul that doth dtfr-e fur- Queftv 
ther prefence ofGodm*) bt afraid out of (bit that Gsd is depar- 
*ed. Now 

2 $2 AnExpoJition of Chap. 

*nfw, Now though God (no queftion) may in Tome degree 

withdraw himfelf even from his Saints, fo as they may be 
afraid that God is gone and departed from them; yet 
there's this one evidence to thee, let thy condition be ne- 
ver fo fad, yetifthoubeeftaSaint(I fay) this is one evi- 
dence that God is not wholly gone, if he leaves any kind 
of fhine behind him fo far as makes thy heart to belonging 
after him ; God doth not fo depart from his Saints but he 
leaves fome lufter, fome little glimmering of himfelf be- 
hind, fo much as the foul fees which way God is gone, fo 
much as ferves to draw the heart of a poor (inner after him- 
felfand makes it reliefs and unquiet till it comes to be in 
Gods prefence again ; As when a Candle is taken out of a 
room, the room is darker than it was, yet there's a gllm- 

fimile mering left behind in that, if you go quickly you may 
follow: When God departs from hypocrites, he departs 
fo as he leaves nothing behind him, and they have not fp 
much of God as,makes them make after God, and fothey 
turn away from God and feek to make up the lofs of God 
in fome other thing; but a Saint of God that hath God 
beginning to depart in any degree, when God is gone, he 
will not turn afide to feek to make up the lofs of God in a- 
ny other thing eife, but he hathfo much of God as doth 
ftrongly carry his heart after him, that he looks, and 
fighs, and groans, and cries after the Lord, and as David 

5 8. ln Pfal* l 1 9- 8- there he (hews us that God was in fome de- 
gree departed from him, (in his own fenfe at leaft) but 
mark his expreffion there,and that one Scripture may much 

Sufi ated ^P an y ^ ou ^ tnat * 8 a ^ ra ^ tnat God is departed : I wiU 
U -* r h^ep thy Statutes : for fake 'me not utterly. Oh Lord, me 
thinks I feel that thou art a going, I feel that I have not 
thofe comforts I was wont to have, thofe ftirrings of thy 
Spirit as I was wont to have, but O Lord, yet for all 
this, I will keep thy Statutes (faith David) Iamrefolved 
though I (hould never have further comforts from thee, yet 
Lord I will keep thy Statutes, do with me what thou wilt, 


Ver. 13. the VrophefteafU osea. 253 

Tie do what I can to honor thee, and Lord forfake me ^f J ™£ 
not utterly. So long as thy heart can clofe with this ^ h ltm 
text and fay thus as Vavid 3 Lord, I mil keep thy Statutes, can f 01 Q 0( i 
though I feel not thy prefence with me as I was wont to do, though we 
yet Lord I will do what I can to honor thee, though I be apprehend 
in a fad condition, and thou feemeft to leave me, yet Lord behatblsft 
1 will keep thy Statutes, Oh .fiord forfake me not utterly. ns ' 
So long as thou canft make ufe of Davids expreffion as 
thine own, it is an evidence God is not fo departed as he 
ufes to depart from Hypocrites, and wicfted and ungodly 
men. And if it be fo woful a thing when God departs, 
truly then when\3od is about departing we had need cry When we 
mightily to him, both foe Kingdoms and particular fouls. fe Godbe - 
Whena Malefaftor ftands before the Judg and is crying f™^ // 
for mercy, if thejudgbearifing offthe Bench, then he dirtily? 
lifts up his voice, and then flireeks out indeed, Good my fimile. * 
Lord, then he fees if the Judg be gone or? from the Bench, 
he is a loft man : fo when we fee God going, as many fooc- 
fteps of Gods departing from us there have been, and are, 
and yet ftill God leaves a light behind, bleffed be God we 
have a light of Gods prefence, and God is no further de- Applies 
parted from us, but fo that he hath left fo much of him- England. 
lelf as we may know where to have him. It follows. 

Ver. 13. 
Ephraim, as I fan Tyrus, is planted in a pleafant place : 
but Ephraim jbaU bring forth his Children to the 

HAT, God departed ? Wo to us when God de- 
parts from us. Why? but Ephraim might blefs r 
himfelfin his profperous condition in which he was, E- Ex P°" 
phraim (might fay) What do you fpeak of Gods depar- 
ting? We are in a good condition, it's but your melan- 
cholly fears that, makes you fpeak of fuch fears as thefe are, 
we were never ttronger, nor never had better fortifications, 
nor never pro%)ered better than we do ; and as I told you, 

K k this 


254 An Exfofttion of Chap. 9. 

2Kir,o\± c ^ I8 ^ at ^ reference to the time of jWwjwthefecond, and 

K &' * the Prophet grants it, that they were in a profperous eftate, 

Ephraim was like 7)rr*r planted ia a pleafant place fiffyrtit 

was 5 Tyw, it was a brave City , an Jfland in the S&a,mucfi 

Venice, like fas it's reported) that famous City in Italy, \ Venice] 

which is in the Sea about feven hundred paces from the 

Land, it is built as it were upon a rock in the Sea * and fo 

Rupes. indeed the word (ignifies, it coaies from a word that in the 

Tiy- Hebrew fignifies a Cock ? it was a very exceeding (Irong 

Qtjntut place, guinttif Otrtim in his fourth book of the Story of 

Cmius, Alexander, faith that^ Alexander in his co^jueft had more 

i^.4. de to do to conquer Tyruf than all Afia besides, it was fuch a 

R$b. rejta m ]ghty and itroftg place. Pliny faith the compafs of it was 

p'm'-I nineteen miles. It was the general Mart almoft ofall the 

cap 10/ wor ^3 anc * n was a City very full of people; and to this 

*' the Prophet hath reference, when he faith, Ephraim was 

like Tjruf j becaufe Ephraim did fo glory in his numerous 

Progeny $ for Tyrus was a mighty populous place, as Pliny 

faith of it, that there were three other ancient Cities came 

T , j out of it, as Leptii Vtica, and that great Carthage 

nkstf ?>« * tnaC wa8 but a *P" n S ouc °^ tnis root 5 tnat C A R- 
mj/ thage that was fuch a famous City that did ilrive a long 
time for the Etnpicrof Rome, and the Monarchy and Do- 
minion of the whol world ; Yea and Gades divided (as it 
were) from therettof the earth, were peopled from hence : 
We need not go fo much to the Authors that write about 
g , this City and the brave nefs of it, for in Ezek^ 27 . you have 

&K: Z7* a j] c f cr jp t i Gn of the City Tyrw, as a molt brave, rich, and 
glorious City. Oh 1 thou that art fituate at the entry tf the 
Sea^ which art a Merchant ef the people for many IJles: tbw faith 
the Lord God) OTyrus, thou haft jaid I am of per fe& beauty ^ 
Thy borders are in the mid ft of the S*as, thy builders have perfe- 
cted thy beauty. And then in the 33. verfe, When thy Wares 
went forth out of the Seas thou fitted ft many people, thou dideft 
tnr'ich the Kings of the °arth with the multitude of thy riches and 
rfthy MtfQ*ndiz& % Now faith the Lord here, Ephraim is 

fchus- ; 

Ver.i 3. the Prophejle 0/H o S E A. 255 

thus, fhefaid to her felf, that fhe was fo profperous, and 
ilrong, and rich every way, (he was like to Tyrus, I grant 
it faith the Prophet, and I have feen it fo, Ephraim it the 
very fame even then when I am departing from her. 

So that from hence we may fee, 1 hat at the very time when Obf. x« 
God U dipartingfrom a Kingdom, or a particular man or weman y 
they may be in the greatejl frejperity that ever they were in all their 
lives : When thou art ncerett eternal mifery thou maielt be 
in the higheft degree or outward profperity that ever thou 
wait in all thy life. Phylitians lay that the utter-mft de- Vltimusfa- 
gree of health in the body, is next unto ficknefs. It's true nitatvgra- 
here, that the higheft degree oi outward profperity, it's dui * >& 
but the forerunner of ruine-, Oh ! let us learn never to cruft ^.J,^ 
in our profperity, but alwaies to walk with fear and Tj{ e . 
trembling before the Lord, never let us think that we are Xaks heed 
fafeand well becaufe we have outward things at our wills, inm / F°- 
we may have them at our wills and yet that very night the (P ent ^ 
word may come, Ihit night Jh all thy foul betaken away, as 
you know it was with the rich man in the Gofpel 3 when 
he had his barn* full and was in confutation what to do, 
yet now ihail thy foul be taken from thee. And Nebuchad- 
nezzar at that very time when he was glorying in his Mag- 
nificent Pallace that he had made, now the word comes 
ouragaintt him. 

Again, efpecially it fhould teach us, not to trujl (as in no Ohf.2. 
outward profperity fo) not in any fortifications , nor ftrengtb. 
7yrus was an invinctabk place fit feeros to be fo) yet God 
rould pul it down ; nor to truit in the multitude of Soldi- 
ers : This example h as famous as any to teach men not to 
truft in any outwards whatsoever. f 

Calvin he carries it in fomewhat a different way, and tru- CaTv°inS 
ly not without fume probability neither. I far* Ephraim he. 
that thou wert planted in a plea/ant place, as in Tyrus, fo he 
carries it thus, that is. Thou art a plant like to the plants 
that were in lyrut. m And the word tranflarcd, pleafant H1J2 
flace 9 it's a word that fignifie? building : becaufe they ufe 

K k 2 to 

3 %6 An Expojitim of Chap* g. 

to build the moil delightful places ; it fignifies alfo a fe- 
cure place of habitation now (faith he)2)r«f it was upon 
a Rock 3 and therefore they had little ground forOrchards, 
or Gardens 3 or Plants, but only fuch as were made by 
ait 3 and with a great deal of coit and charges, and (faith 
he) As men when they are firiving with Nature, if they 
mean to do any thing at a!l 3 they will do it to purpofe, 
and fetch out the moll curious plants and beftow a great 
deal of coftto cover them from thecoldnefsof the winter, 
as we fee in places that are neer the Sea 3 that meerly by art 
they fetch out a place for a Garden or Grchard 3 they are 
mighty chargable. So Epbraim was compared to fuch a 
plant, that is, God was at a great deal of charge for it, 
and very careful he was to preferve them. As you heard 
the lalt day, God compar'd his love to his people to a lon- 
ging woman that longed for the firft iipe fruits ; fo Gods 
love was towards his people, and here God compares his 
refpeft : to his people * as a man or woman would do to a 
tender plant that is in a Garden or Orchard that is made 
with abundance of coft and charge, look how careful they 
would be to preferve fome tender plant in covering of it, 
and keeping of it from being rnixt with the froft 3 fiaith he) 
fuch was my care towards Epbraim, howfoever they have 
fervedme. Thus to aggravate their fins God doth (hew 
his care of them (thus Calvin.) Bat faith the text for ail 
this, though my care hath been thus over them, yet the/ 
(hall bring forth their children to the murderers. 
Obier, God never fbexvsfo much rejpeft to any man or rvoman, hut upon 
their forfak^ng of him, wrath doth fellow. Yet after all this 
they (hall bring forth their children to the murderers, a* 
if fo be their children had been born for bo other end, but 
to fatisfie the mouth of the fword, to beobje&s of the fury 
of the murderers ; and thofe children that they (hall 
bring forth in their war, they (hall fend them forth , juft 
as if a rnan did fend a company of beaiis to the flaughtcr- 


Ver.i 3. the Prophefie ofU ose A. 257 

They pall bring them forth to the murdtrtrs\ 

Sometimes indeed in war men are led forth even by trie' 
treachery or the fpight at lead of Commanders in the war, 
only that they might be a prey to the murderers ; if any Tbevillmy 
wicked Ofljcers in an Army have a fpight again (1 a man,or ofmalm- 
any particular company of men, ordinarily their fpight fa C ™**"~ e 
is molt again ft godly men in their Army, a wicked, fvvea- ^ r n t \ Jt 
ring, deboift Officer that hath a fpight againft godly men ^. 
in an Army he will fetthem upon the moft defperatfervice* 
there enjoyn them upon pain of death to do fervice and not 
to ftir, on purpofe that they might be cutoff, or at leaft 
hoping that they will fall into the hand of the murderer. 
Juft in this cafe like to David, for his own ends in another 
way,that would fet Vriah in the forefront and would have 
others withdraw from him, on purpofe that he might fall 
by the enemy. 

They flail bring forth children to the murderers. 

Many children have been brought forth to the murde- 
rers even in this way. ( But for the Obfervations from the 

Firft, The CurfeofGod flayes not upon the Parens, but goes Obferv, 
forwards to the children-. It's for the fin of the parents that 
the children are to be brought forth to the murderers.and 
efpecially it ftaies not upon Idolarers.but goes to their chii* 
dren. There are two branches in this Note. 

1. The Curfe of God ftaies not upon the parents, but I# p Aft . 
goet towards the children; in Pea*. 28. 18. Curfed flail'- be- dcm. 28. 
the fruit of thy body, and efpecially to the children of Idola- 18.* 
ters. InPJaL 137. 8. daughter of Babylon, who art to be n+'llTi 
deflroyed; happy flail he be that rtwardtth thee as thou haftfirved **♦ 
us, happy flatt he be thattaketb andrdafleth thy little ones againft 
the ftones. And in Ifa. 13.18. Their Bowes alfo flail dajhtbe jJS.13.18i 
young men to pieces , and they frail' have- no pity on tbefiuit of the 

558 An Exfqfitim of Chap. 9. 

--■ ■■ -■ — f - ■ ■*-■ — - 

2d Com* ** om b b their eyefoaU notflart children.- So in the fecond Corn- 

ivmm^t mandmmt, the lord there threaten*, to vific the fins of the 
iathers, upon the children, to them that hate him, to the 
third and fourth generation. 

fib'} eft. . Y o u w i I fa y a Why fcould children fuffer for their p arentJ fins ? 
You will kill yong Vipers and bnakes though theyne- 

Aflfwv yer have itung. So, God kes guilt enough in the children 
or wicked men and of Idolaters, fo that in Juftice he may 
deiiroy them; but he doth rather take advantage to deltroy 

2*o$e. them, becaufe they be the children of wicked men and 
of Idolaters : As if a man commit Treason? he 

A defcrves death then for his own fault; but if the King 

fimifcV hear that his Father and Grandfather were Traitors, he 
fhail die the rather becaufe of them. So it's true,the chil- 
dren of godly people have fin and guilt in them, as weil 
as the children of wicked men ; Yea, but the children of 
wicked men having guile, and fo liable to Gods Juftice, 
God will take the advantage the rather to do them Juftice 
becaufe their parents was wicked and ungodly; and this 
is righteous enough with God. 

SJ Part. £ n( j t he children of Idolaters above all fhall not be fpa- 

$ doLt °^ 1 ' re( *> anc * ef P ecia lty tn °fc tnat * ive to man y y ear *a becaufe 
there is no fin that is To much ftrengthened from their An- 
ceftors 3 and the example of their Forefathers as Superftition 
Idolatry de- an( j Idolatry is 5 Why mould we be wifer than our Fore- 
fendsnmb f at h er8 > What's the argument of our fuperftitious vani* 
fiAncejms tie ^ but our Forefathers did thus? And therefore that's 
2d Com- obfervable. That there's no Commandement in the Ten 
numdmeru threatens fcods judgments upon the children, but the fe- 
tliujlraud C ond Commandement, 

Eecaufe that there's no Commandement broken from 
the example and plea of forefathers as the fecond Com- 
mandement ; and therefore let the children of Idolater? 
and falfe Wormipers look to it, that they repent from 
SuperJIiti- tht fin8 of thcir f ore f athcrS; I n ft ea dof pleading for the 

Tun ad- fias of your forefathers, you fliould fall down and humble 
mniji.ed, y°W 

Ver.i 3 the Prophejfe ofUosKA. 259 

your loult for the fins of your forefathers, or othcrwife 
that's the very reafon that God will punifti the fins of the 
forefathers upon the children, becaufe their fathers did 
worfhipGodin a falfe way, and they will dofo too. 

And then another Note is this, lb at as this is a heavy fruit ObC 
of Gods Curfe upon a people for the Parents fins , for God* 
CwjctofoHon? to the children ; fo this is a fpecial fruit of 
Gods Curfe upon children, That they jhallbe brought forth f<? 
thi Murderers. In times of War it you make not your 
peace with God iftjtift with God that things fhould be or- 
dered fo that your children mould be brought forth tothe T en{ i er _ 
Murderers. Oh! you tender hearted Mothers,who are loth hearted 
that the wind mould blow upon your children, look up- Mothers. 
on thern and pity them, how can you endure to fee their 
blood guihoutjhowcan you endure to fee your little ones 
fprawling in the ftreets, or upon the pikes of the Soldiers r" 
If your hearts cannot endure this, feekto make your peace 
with God, to deliver your felves and your children from 
this curfe that hath befallen many. We know not what 
thefe wars may bring forth, what they have done in Ireland T - 
we have heard much of, how the Parents have lookt upon w r * 
their children brought forth to the Murderers ; and 
though it's true, in many Cities and places where the E- 
nemy hath come they have not generally (at leait) broke 
forth to fuch abominable cruelties as this is, but wtio The 
knows what a Summer or two may bring forth; forcer- Ufa _ 
tainly where War continues it drives on with more and wggfafi 
more rage. 

You will fay then, Oh ! let us makepeace upon any terms. Obje&i 
No, let it rather be your care to nnkfi your peace wkh 
God, that's your way to deliver your cildren from being Arifw* 
brought forth to the Murderers ; for if it be a falfe peace ic 
may be but a further way to bring forth your rhddrcn to. 
the Murderers. It ig anexrre*m lad Curfe of God, in r his 
efpccially, when it (bail come before their very Parents 
%ht, for fo the Prophet fpeak> as if they uYould be brought 


2 6o An Exf option of Chap. 9. 

forth ev^n before them: Many of the .Heathens have very 

Path-erica! exprtfljans about the (ad condition of Parents 

when their children are ilain before their eyes : as that of 

Dijfujua j> t i amuj Son Politej that was flain by ?ynhi*s % he cries to his 

pi/as aui 6°^ s ? ^'° ' h f{ ^ ere be an J tb'mg '* n Heaven that datb take care of 

taliacuret, f HC ® &*!*£* * come an< ^ revenge t bit ( faith he 3> ) when as fyrrbus 

fiamia fl;w his Son before his eyes. Thou hart before the very 

reddmt face of the Father even fprinkled the blood of the child up- 

delitay pa- on ^ s f ace: fr e wa$ not a t>i e to bear it though he 'few him- 

%fum/e ^lf ready to die next, but cries to the very Heavens to re- 

vwtui. vengcrit. And that was a very fad ftory of the Emperor 

Virg. MMfittuty that his Sons, and Wife,, and Daughters were 

brought before his eyes and flain before him : This is the 

Children woful evil that falls upon Kingdoms. And if your chil- 

Jhould be- j ren £.£ b uc understand this very text that now I am ope- 

fiech tbm n j n g 5 t h e y WO uld even look upon you and cry with teats 

men// in their eyes; Oh Father! Oh Mother! Pvepent, repent, 

F ' and feek God for your felves and for us. Oh ! repent, and 

make up your peace with God that we may not be brought 

forth to the Murderers. 

Oh ! but if this be fo great an evil for Parents to hate 
their children to be brought forth to the Murderers here, 
how great an evil then is it for Parents to bring forth chil- 
dren to be fewel for Gods wrath for all eternity, tobethe 
firebrands for Gods wrath to hurnupon 5 milions of years 
to all eternity 1 You then that are Parents, and have chil- 
dren, look upon them and have fuch thoughts as thefe that 
may break your hearts, Oh! what a fad thing would it 
be that fuch a babe that came out erf my womb fhould be a 
tire brand for Gods wrath to burn upon to all eternity? 
A medita- Qfi ! how had I need pray and bring up my children in 
tmfir/a- t he fear of God, leftlftiouldbe fueh an unhappy Father 
nnU% that out of my loyns, mould not only bring forth a child 
to the Murderers, but for the Devils in Hell? But let not 
this difcourage you that are godly to venture your chil- 
dren in lawful Wars/for when you (hall labor to make up 


Ver.i 3 the Prophejie of H o s e a. 261 

your peace with God, in fuch a caufeif you be willing to 
facrifice your children Co God, if thy child fhould be 
brought forth even to death, yet he is but brought forth 
even to Martyrdom, rather than to the Murderers : Thou 
Ihouldeft rather rejoyce that thou haft a child to bring 
forth in fuch a Caufe, then to be overpreft with forrow 
that the life of thy child hath been taken away with the 
Murderers; & fome of your children though with the lofs 
of their own iives,yet they have been a means to keep you, 
and us all from the hand of the Murderer, to keep the Ci- 
ty and the Kingdom from being over- run with Tyranny, 
Jdolatry,and all kind of Prophannefs,and it may be worth 
the lives of your children that good that hath been done. dnd they overcame by the blood of the Lamb^ and Revel. 12. 
by the Word of their Tefiimony, and they loved not their lives unto * H 
the death. Therefore rejoyceye Heavens, and ye that dwell in 
them. They loved not their lives onto the death: there- 
fore rejoyce ye Heaven*, and them that dwell therein, enlightmd 
When parents (hall be willing to give up their children in 
the Caufe of God, even children (hall be willing to facri- 
fice themfelves in Gods Caufe,(I fay having made up their 
peace with God) then when they love not their lives unto 
the death, there (hall be joy in Heaven,and they (hall over- 
come in dying even as Jefus Chrift did. I remember I have 
read of Zenophen, when he was facrificing to their Idol 
gods, he wore a Crown upon his head, and there came Z h eno " 
news to him that his child was dead, he prefently pulls P * 
his Crown from off his head in token of forrow ; but then 
asking how he died, anfwer was made, That he died in 
the Wars : Then he calls for his Crown again. So per- 
haps fome of you have loft your Children, nature cannot 
but work, yea but then ask how they loft their lives, they 
loft their lives valiantly in a work that did as much con- 
cern the glory of God as ever any War did,and feeing they 
died fo, rather blefsGod than be fo forrowful that they 
Cell into the hand of Murderers. Ic follows. 

U Ver. 

262 An Exfofition of Chap.9. 

V e r. 14. 

Give them, Lord : what mlt thou give ? Give them a 
miscarrying womb, and dry breafts. 

HIS follows, upon this that they (hill be brought 
forth to the Murderers hand. Then, Lord, givetbem*, 
what wilt then give them ? Give them a mifcarrying womb) and 
dry breads. 

Bxpof f i. Some think this was an Imprecation by a fpirit of Pro- 
phefie, as if the holy Prophet had his heart fili'd with the 
wrath of God, Give them Lord ; what wilt thou t give them a 
mifcarrying womb, and dry /, 

But rather according to moft Interpreters, I think this 

ZlPrefird expreffion is rather an expreffion of Commiferation, Cthat 
is) forefeeing the lamentable condition that the ten Tribes 
fliould be in erelong, the Prophet pities their condition, 
and would fain come in and pray for them, and he begins, 
Give them, Lord (faith the prophet; ) and then he makes 
a ftop, as if he {hould fay, but O Lord what (hall I fay for 
them, Give them, but Lord I know not what to ask for 
them, I am at a ftand when I confider what they are, what 
the many mercies they have had already, what warnings 
they have had, how hardened they are in their iin, and 
how thy word is gone forth, but Lord give them : fhali I 
fay. Lord give them deliverance, give them peace, give 
them profperky ftill, Lord I dare not, that I cannot ask, 
all means have been ufed forro bring them unto thee, and 
yet they ftand out againft the Lord 5 thou knoweft they are 
deer to me, they are of myflefh, and I (hould be glad 
that they might be faved, but thy glory is dearer to me 
then they are, and therefore for that I cannot pray : and 
therefore the Prophet praies. Give them, feeing all this mife- 
ry muft befal them, what, (hall the enemies be let out upon 
them ? {hall they and their children be made a prey to the 
Murderef >. Lord, rather let no more be born of them, ra- 

Ver. 14. the Prophejle of Ho SEA. 163 

ther let thofe children that otherwife mould have been born 
and might have lived in their own Land, Lord God, iec 
them not be born rather than come to live to fo great mife- 
ry 5 fo he doth not pray for a miscarrying womb and dry 
breads abfolutely, but compartiveiy. t rom whence the 
Notes are. 

Firft ; 7 hat mens fins make many times Gods Minifters and q^ ^ 
his Saints at a point that they know not what to fay in prayer. 
Truly, though there hath bee a mighty Spirit of prayer 
through Gods mercy in the Kingdom, yet considering tnac 
fince God hath come to fhevv himfeif willing to deliver us, 
and Chrift hath been coming even upon his white Hori in 
peace to take the Kingdom to hioifelr, iince that time inch 
afpirit of Malignity hath appeared againftChrifct and his 
Saints as ever was in the Kingdom, it puts many of the Mi- 
nillsrsand Saints of God to a. non-plus in their prayers, and 
flraightens their very hearts in the day of their failing, 
when they are to feek God, that the Lord would give forth £ . . 
mercy. The Lord knows that the condition we are in is mr e unfit 
more unfit for mercy than we were at the very firft day 5 pr mercy 
Thus a Nation, thus particular people may puttheSer- now than 
vants of God to a ftand in their prayers,and ftrajghten their * t$h * ftft. 
hearts; Oh! were it that people had gone on in theim- 
bracing of Reformation as they feem'd to do ac the ririr, 
Oh ! how enlarged would the hems of the Saints have 
been in prayer ? Oh Lord) give England mercy, give Eng- 
land deliverance. 

And then a fecond Note is this, That the fiuitfulnejl, or Obf.2. 
tbebarrennefloftbe vpomh % itis from God. Give them, give 
them a mifcarrying womb and dry breads. T his is from 
God-, in Gen. 30. 2. when Rachel cried for children, Give 
me children or tlfe I die, the text faith, that Jacobs anger was Cen ^ ' 2 
kindled againft Rachel, and faid, Am I in Geds ftead? Paulus 
Paalus Phagius (that learned man) faith, that the Hebrews P^g'us* 
have this fpeecb, that there are four keys that are i n Gods Fou **&{ 
hand that he gives not into the hand of any Angel. Z% 

Ufr 1. The " f 


An Expofition of 


1. CUvti 

2. CUvis 

3. Clavit 

4. Clavis 
Non nup- 
qui nuptijs 
lege dedit 

1. TheKeyofthePvain; and that you have in Vent. 28. 
12. The Lord p hall open unto thee bit good treafure^ the Heaven to 
give thee ram unto thy hand in his feafon. 

1 . There's the Key of Food ; in Pfi 45 ; The eyes of all wait 
upontkee, and thou give ft them their meat in due feafon-^ tbou&- 
peneft thine hand and fatiifieft the defire of every living thing. 

3. There's the Key of the Grave, in Ezel^ 37. 12. Be~ 
bold) Ob my peeple I will open your Graves ^and caufeyou to come 
up out ofyo ur Graves. 

4. Andlaftly, The Key of theWomb^ and that is in 
Gen. 38. 22. 

Thefe four Keys God keeps in his own hand, and there- 
fore Gods providence is to be obferved in this, and there 
oughttobeafubmiffiontohis hand in it. 

T hirdly , Sin may bring fuch evil times upon a people of bet- 
ter thofe who live to fuch times bad not been born> or died before 
thofe times bad came ; Give them a mifcarry ing womb and a 
dry breaft, if they mould have children that mould live to 
endure all the miferies of thofe times that are coming>they 
ha'd been better not to have been born, or have died long 
before this time faith the Prophet, We muft take heed of 
wifhing this upon every little affliction that doth befall us, 
as it is the frowardnefs of many people even with God 
himfelf, that if their children do but anger them to wifh- 
they had never been born, or cold in the mouth many 
•years ago, I wifh I had gone to your Grave: Parents ma*- 
ny times are ready to wifh their children that they had ne- 
ver been bornef theni; but this is frowardnefs againft 
God himfelf, and wickednefs; thofe that are fo ready to 
wifh their children had not been born, they are the lead 
fenfibieof the fin that doth caufe the affliction upon which 
they do wifh fuch a thing as that is. 

Give them a mifegrrying womb, and dry he aft s* 

Rcaf. r, Firftj There may beeither fuch rmferabfe daughters a* 


Ver.14 the Prophefie of Hose a. 265 

that Parents might even wifh that they never had any 

Or Secondly, They may live under fuch cruel tyranny Reaf,2. 
for their fouls and bodies. 

Or thirdly, They may be drawn from God by falfe Re- R cai * 3* 
ligton, and Co may be in a condition worfe than if they 
had not been born. 

Hence Parents to whom God denies children or takes Ufe.r, 
them away, they fhould quiet themfelves in Gods difpofe, Vayms t6 
efpecially in fuch times as thefe are: it may be God hath \ ubm * % 
taken away your children to deliver them from greater e- 
vils : as in t\xt\io\xCtoi Jeroboam, there was but one child 1 Kjnp 
that had any good in it, and faith God, lhat child pall i4 l 3» 
die, and gives the reafon, Becaufeit badfome good in it. So 
that God ukes away many that he hath the nioft love unto, 
and letsothers to live that he hath not fomuch love 

Tes> (fome may Cay) If I were fure that their fouls wire Quell* 
fafe, though God doth take them away, if I wire fure of their 
Jalvation, then I would be co?itent. 

That's true indeed, If your children were faved, what Ani\v t 
hurt is that to be taken away here and received to Heaven, 
and there to live for ever with Ghrift, not to fin, or forrow 
more : but howfoever you may fatisfie your fd ves in thefe 
three things. 

Firft, Thatthey are under an indefinite promife,t:hough 
nocan universal. 

Secondly, Suppofe he mould not be fave^, then k were 
better that he fhould be taken away than to live to tin more 
againftCod, he might have lived to have done a great 
deal of mifchief in the world if he were one that God did 
not intend to fave, and therefore quiec thy felf;. H? ver 
God fees further than thou doeit, either when he denies 
thee Children, or takes them away in fuch times as thae Tjfc.2. 
are. £...,/ 

Further 3 fn times when publick evils are threatned, they good times 

are to diem, 

$66 AnExpoJitionaf Chap. 9. 

arc good times to die in ; If better not to be born in ey'ii 
time, then certainly it is no great evil to die in evil times. 

Good men are fallen away from the evil to come. As if a woman 
1 apt hadherbreaft tobe laune'dor cutoff, would not the tea- 
lilc. der Father take the Children oat of the room in the mean 
time ? Who knows but God may have thebreaitof his 
his Church Cour Mother) even to be cut offfor a time, yet 
may fuffer heavier things than ever (he hath done, and if 
God (hail takeaway his tender Children that will not be 
able to bear fuch a fight as that, what great evil is it ? As 
we reade of God towards Mo fa, when Gods Glory was to 
pafs by, he puts Mofes into the hole of a Rock ^ and truly 
the graves of the Saints are but as the holes of the Rock tii 
the Glory of Gods Juftice paiTes by a people. 

And thirdly, If the (ins of Parents may be thecaufeof 
fuch things to Children as better they had not been born, 

'their cltf- * et ^ok tnat nave Chi^ ren ta ^ e nee< * tnat they lay not up 
tie to ivijl) fuch wrath for an Inheritance for their Children, as thafi 
they had ihdr Children afterwards (hould even wiih they never had 
never been been born of fuch Parents, efpecially if Parents be carelefs 
B " & in tne education °f tneir Children not to bring them up in 
rf wo/e- the fear of the Lord, hereafter their Children may curfe 
duition. lne time that ever they were born of them, and fay. Oh I 
that I rather had been of the off- fpring of Vipers, or the ge- 
neration of Dragons than that I had come of fuch Parents* 
Oh ! that my Mother had had a mifcarrying womb,or that 
(he never had had breafts to give me fuck. Certainly this 
will be the voice of many Children againft their Parents 
one day: Look to it that there be never a Father nor Mo- 
ther in this place that may give caiife to theirChildren thus 
to wifti they had never been born of fuch Parents. And 
certainly if the enduring of forrows and mifery in this 
world may put them into fuch a condition, what then wil 
fin and being the authors of miferies to others do * Thofe 
what then Children that are abominable and wicked in their lives, 

in reJpeEl 9 £nd 


Ver.14. the Prophejie of Hose a. 26 j 

and are caufes of mifchief to others, how much caufe is it cjpecially 
that it had been faid, that it had been been better his Mo- tbofe who 
thers womb had rnifcarried : as it was faid of Judas, that we authors 
it had been betcer that he had never been born : And fo it °f calarm - 
maybefaid of abundance at this day, what abundance of * t '£ i0( 
evil are fomeatthis day the caufe of unto others? What 
woful disturbances, diftra&ions and calamities do fome 
men bring upon a Nation ? had it not been better that their 
Mothers wombs to have rnifcarried, and their breads not 
to have given them fuch ) 

And again. What horrible wickednefs are fome guilty 
of? How many Mothers this day have caufe co fay, Oh ! 
that my womb had rnifcarried of fuch a Child / Oh that 
my breafts had never given fuch a Child fuck! Oh that 
ever one mould come out of my womb to do fo much mif- 
chief, to takeup Armsto fight againft his Country, to 
fight againft the Saints, to bring in Slavery and Tyranny, 
that ever any out of my womb mould have a haad in fuch 
a mifchievous way as this is / Oh ! thefe breafts of mine 
every time I look upon them, I wifh they had never given 
fuch a one fuck a for it may be they wil fuck my blood too, 
Certainly if ever there were a time to wifh their wombs 
had rnifcarried, and their breads never given fuck, thefe 
are the times many may do fo. And this feemsto haveal- *%& 
lulion to that which Chrift faith in Luke 23. 19, Blcjfed are 2 o. ' ' 
the wombs that never bear, and the paps thai never gavefucl^ I 
fay, concerning many particulars in the Kingdom in this 
time, it might have been faid, Oh ! bleiTed had the womb 
been that fuch men were in, had they never been born, and 
the paps that they fuckr, that they had never given fuck. 
This would not have been an interpretation, but a good 
prayer, if it could have been forefeen, if any Prophet could 
have fotfeen this, that thou mould ft have been a Child, 
andhefhould have been an AcYorin fomuch mifchief as 
hath been done in this Kingdom of late, if any Prophet 
could have forfeen this, thou wouldft have faid Amen to Noter* 


268 An Exf option of Chap.9. 

his prayer, Lord give this woman a mifcarrying womb 
and dry breafts that (he might never have born nor given 
fuck to fuch an one. It follows. 

Ver. IV 
All their ivichgdne flit in G\\%fi\: for there I hated them* 

GilcM X>\7 ** AT thjsGilgal was I opened in the 4 th Chap- 
grfojL.K * * tefatthe i5.Verfe, it was a very famous place 
for many remarkable things : Stones were fet up in re- 
membrance of fo great a mercy in coming over Jordan^ and 
there was the firft Fafleover that e/er they had, and there 
they were circumeifed , and the Lord (aid unto Jofhua^ 
Ibis day have I rolled away the reproach of Egypt from off you^ 
from whence it had the name 5 they were not circumei- 
fed in ali that time in the Wildernefs, from whence it was 
called Gilgal becaufe the reproach was rolled away; I 
(hewed abu/idance of mercy to them in Gilgal^ there they 
eat the fruit of the Land, and there the reproach wasrol'd 
Expof f away, and the monument of my great mercy in bringing 
them over Jordan*, but now they have turned this place to 
the rnoft abominable place in the Country, for becaufe; 
there were fuch great things done in Gilgal, they thought 
that it was a holy place, and therefore they might jufti fie 
their fuper^idous waies 5 though God afterwards did chufe 
another place for his Worfhip, yet they thought to facri- 
fice and worfhip in Gilgal^ they thought it might be justi- 
fied, becaufe it was a place where fuch great things were 
done. Now faith God, 1 never intended that, all their 
wickednefs is in Gilgal. 
q ? r Super fitiom men are proud to put holinefi upon places that 

have had remarkable things done in them in reference to Religion. 
This phrafe we have had occafion to meet with beforehand 
therefore I pafs it. 

• M 

Ver.i 5. the Prophejie ofHos e a. 269 

All their mckednefl. 

That is, Their chief wich^dnefi^ as if God (hould fay, 
there is a great deal of wickednefs among them, there are g^ d 
Murders and Thefts, and abundance of other evils^he brea- 
chesofthefecond Table 5 butyec above all, t heir wicked« 
nefs is at Gilgal } they think to make ace where 
I mewed fo much mercy to them, they think to juftifie 
their fuperftitious worfhip, but I'le have them know that 
I hate this, There I hated thm faith God, I abhor this that 
they think to be juftified by. So that the Notes are. 

Above all fins,the fin ofldolatry is that that God looks upon as Obf,*.' 
the great wickednefi for which he doth hate and abhsr a people. 
Becaufe in that (in men think by their own waies of wor- 
(hip to make God amends for their wicked waies, and pre- 
fent their own waies of worfhip, to juftifie themfelves in 
all other kind of wickednefs. 

And again : -For men to abnfi that wherein Godjhews mercy : Obf,2.^ 
For them to take advantage or occafion by that to turn it into fin 
againfi God> tbvs is that which God hates. For there was 
much mercy they met withal at Gilgal> and they made 
Gods mercy an occafion to their wickednefs. To make 
that which mould engage us to God to be an occafion of 
wickednefs againft God this is abominable in Gods eyes : 
As you reade in the Law, that you muft not feath a Kid in Exod. 2f. 
his mothers milk ; that which is the milk to preferve the 19. 
Kid, thatrauftnotbeameansforafeconddcath, to feath 
or boyl itin faith God, that's unnatural, and but cruelty; 
fo for us to deal with God to take ehofe things that fliould' 
be a means to engage our hearts further to God to be oc- 
cafion of further finning againftGod, that's abominable 5 
there faith God, Ihatedthem. 

Concerning Gilgal. Their Idolatrous Priefts told them F ~ 
(as 'tis propable) that that place "was a holy place, and p 
fu;ely God that had appeared fo to them there would ac- 

Mm cep* 

270 An Expofition of Chap. 9. 

cept of their fervices in that place rather than any other, 
and fo though God had after ehofe another place, yet (till 
they doted upon this place, [Gilgaf] and that which was 
fo famous for Gods Wor (hip became as infamous for fu- 
perftitlon and wickednefs. 
Wittebtr* Yolanus upon the text compares that Town in Germany^ 
ganobUe- [Wittenberg} to thhGilgal. Thofe places where the Lord 
formauonii hath been more gracious to people, the Devil fetks to cor- 
fcttiupn rupt thofe places moft of all j as in Wittenberg was the be- 
S^hanus g* lnnln g °* Reformation by the means of Luther y and now 
hwefntm (faith he) the Devil hath made it the Theater of divers He- 
Tbeatrum refies, and frill makes it more and more; that very place 
feat. Pol. which was a place of Gods mercy to the Country : fo here, 
tnloc.,. that place that was the greateft place of mercy, is here the 
See Wil- g reate ft place of wickednefs ; the Devil envies it To much * 
wnTthe < he more > and a11 their wickednefs is here, 
Faimlifts; AM their mcfydnefi.] That is, the chief wickednefs, their 
pim.Lon. Snperfiition and Idolatry ' is the chief and the great wicked- 
l i79-t>ag.. nefs that provokes God againft a people ; not only becaufe 
3* k e p°r- pftheprefumptioninit 3 but becaufe k's an Inlet tQallo- 
nf feU lher kind of wickednefs. Hence obferve : 
chefter °in * Whir* there is falfe rvorfbip in any place all manner rfwicfyd- ■ 
EfJex.And nefi 'follows. And people do moft frick unto their fuperfti- 
w Fox tiouswaies more than to any thing, and therefore that's 
A&Mon. t he chief wickednefs, yea and they think to fathfie God 
i.edit.p, w - lt h thofe waies for their other fins, All their mckgdnej? U 

606. A.: j 

CM,!?! 1 ' A further Note from hence is, lhat to fin in face ofmerties ? 
where there are the Teflimony of Gods abundant mercies, that u 
very abominable to God. That's a great aggravation of fin, 
to fin in the face of the teftimonies of the mercies of God, 
what, where fo much mercy, yet here wicked and abomi" 
n'able* Doth God fill thy family, thy chamber, thy clo- 
fet,thy bed, thy (hop with the Teftimonies of his mercy ? 
Take heed how thou finneft thftre where there are abun 
dant Teftimonies of Gods mercy to witnefs againft 
and to aggravate thy fin* 


the Trophefre ofl\ oSEA. 


But I find fdms Interpreters, and that not one or two, 
but many, (and that makes me (peak of this Interpretation) 
that refer this wickednefs to the cafting off the Govern- 
ment that God had appointed, and the bringing in of a 
new Government : at Gilgal was the place where they 
would have Said to be their King, and caft ofFthe Govern- 
ment by Judges that God had appointed among them, 
Gilgal was the place; now this was the ground of ail their 
other obftinate wickednefs, and God remembers this a long 
time after and faith, All their wickednefs is in Gilgal, and 
there I bated them. 

From hence the Nore is this, That it's a hateful thing to 
cafl off the Government that God would have m under 3 it is ban* 
fid to God $ the Jews had both their Civil and Ecclefiaftical 
Government by Divine Inftitution, they were both mixt 
in one there. And though now we have not our Civil 
Government by Divine Inftitution, but it's left to the Cre- 
ation of man, according as in prudence men in feveral 
Countries (hall think beft; but Ecclefiaftical Government 
certainly is as much by Divine Inftitution now, as ever it 
was, and it muft be fo, becaufe it is fpiritual, and nothing 
can work in a fpiritual way upon the inward man but that 
that is by Divine Inftitution, therefore whatever the Go- 
vernment be (I will not meddle with the particulars) yec 
we muft take heed how we caft off that which is appointed 
by God, for that's hateful, there I hated them $ we had 
need therefore fearch and examin to find what that is, and 
if we think it be not fo deer as their Government was to 
them, we muft take fo much the more pains to examined 
not think it long that there is fo much time fpent in fee- 
king to find out what the Government mould be, do not 
think it a light matter : many people they think it but a 
circumftance 3 and things that we need not trouble our 
felvesfo much about, and why mould there be. fo much 
time fpent iu fearching it out 5 Learn from hence to look 
upon it as a great matter, as a matter tipon which the wel- 

Mm 2 fare 


Btbr. In- 


Croil and 
fiical Go- 
united it§ 
Civil Go- 
cal Govern 

pains nrufl 
be taken a« 
bout it. 

of great 

272 An Expfition of Chap. 9, 

fare or the evil ofa Kingdom doth much depend, forfoit 
was here, faith God, becaufe they caft ofFthe Government 
that I would have, there I hated them. Thus you may 
take in both the meanings, both the Teftimonies of Gods 
mercies in Gilgal at firft, and the place where they caft off 
my Government and would have another, I hated them 
there faith God* 
QbtSorne Again, There I bated them.'] There are Tome fins- that 
finspo- provoke God to anger, and fome to grief, but fome to b*~ 
W {f G °a tre ^ anc * tnat ' s dreadful when our fins (hall provoke ha* 
to ttre . trec ^ t he Lord hates the works of iniquity. This is the 
great difference between the fins of the Saints and others, 
thelitis of the Saints may anger God, may grieve God, 
but the fin of others they provoke God to hatred. I bated 
Obi Gad Again, There I bated tbern^] fThere^) Sometimes God 
h? n libi S roanl k^ 8 nI8 natre d in the very places where men do fin a- 
fkrewtb'e 6 aln ^ n * m ' As a mans *P* rK w1 ^ «f e ^ he comes to a place 
places wter where he hath been wronged by any ; If you mould come 
mfm^ into the very place where your children have been murde* 
fmule, . red, or wives ravifhed, would not you have your hearts 
rife with indignation, in this place was my child murde- 
red, in this place was my child ravifhed; fo faith God, 
every time he looks upon Gilgal> Oh! here was this wi^ 
kednefs committed, there I hated them. Hence it is that 
many guilty consciences dare not go into the place where 
they have committed fin* There I hated them*. 
It follows. 

I mil drive them eut of toy bouje. 

They (hall remain no longer in 5 Church-State, they 
Bxpol. ft^ji remain nolonger fo to be in my Houfe. 

Thofe who under the colour of being under the Church 
of God,' yetliveinthewaiesofwickednefs, God will un- 
church them even in regard of thr outward appearance of 


Ver. 15. the Trophefte ofHosE A. 273 

a Church Eftate; Pie drive them out of my Houfe: It's a 
dreadful expreffion this , for a father to take his child or 
fervant and drive them out of his houfe notes great indig- fimile. 
nation .5 to be driven out of Gods Houfe is a fore evil, that 
makes ail other evils indeed to be evil, as abiding in Gods 
Houfe is a great bleffing, and recompences the want of ma- 
ny outward bleffings. Ifanyofyou that have been fer- 
vants to great men, and mould be driven out of their hou- 
(es, and efpecially for your conference, yet if God takes 
you into hisHoufe you are well enough, and for that you 
have a famous Scripture in Pfal. 5 2. 8. But /(faith David) ? / al ' 2 ' %S 
am 10% a green Olive tree in the Houfe of God, Itrufl in the mercy m J iYated < 
ofGodfortver andever 5 Upon what occafion was this Pfalm 
pen'd? It was when David was driven out of the houfe of 
Saul by the occafion of Doeg, there was a Doeg that did ex- 
afperate <Wagainft him, and David was driven from his 
houfe, fo he dared notcome into it, but what comfort had 
David? But I am like a green Olive tree in the Houfe of 
God; though I cannot be in Sauls houfe, and enjoy the* 
priviiedges of his houfe, yet blefied be God that I may be 
in His Houfe, and there thrive and profperasasreenO- 
live tree, ° 

I will drive them out ef my houfe. 

God cannot endure wickednefs in his houfe , neither ° bf Goi - 
(houldwe; God accounts it his difhonor to have wicked- £*£*■ 
nefti and wicked men in his houfe, and fo OioulAwe, as in tLTm 
theChurch^ungodly men mould be driven out of the houfe & hfo 
of God 5 we muft not make Gods houfe an Hogs- fry ,an un- 
clean place for all Swine to come in, but they mould be Neither 
driven out as Chrift dra ve out the Buyers and Sellers out of #* ckri ' 
che : Temp e 5 yea, and fo mould all Chriftians drive out of fej£ 
their families wicked and ungodly fervants ; Pfal. 101:7. ^ 
Hethat^tbdecHtJhaU notdwd within my houfe ( faith Vu- Pfl0U 7 f 
vidX And be that telkth lyes ffoaU, not tarry in in bis fight. It's 


274 AnExpofnion of Chap. 9, 

a dimonor for any who make profeflion of Religion , that 
though thetnfeivesbe not fcandalousin their own lives 3 yet 
there are chofein their houfe that live fcandaloufiy, they 
have as wicked fervants in their houfes as any ; this is a 
diihonorto Religion : God drives out wickednefsout of 
his houfe, and do you do fo to yours. 

. And I mil love them no wore* 

By [Lov >,] here is meant, the communication of outward 
good things, for that carnal hearts account to be the only 
love of God : Indeed if they may have but outward pro- 
fperity herein this world 3 they make that an argument of 
Gods love unto them : Well (faith God) though you have 
had many fuch kind of arguments of my love., (fuch fruits 
of my love) yet 1 mil love you no mcre^ I will take away all 
thofe priviledges and good things that you haveenjoyed. 
There are priviiedges and good things that come from no 
other love but that which may be taken away ; Oh ! let 
not us befatLfled with thofe, let us be fatisfisd with no- 
thing elfe but that which comes from everlafting love. You 
may have your outward eftates, you may have comely Bo- 
dies^ Health, Strength 3 Succefs in your labors, comings- 
in plentifully, yea, you may have Church Priviledges 5 and 
yet all this not come from the everlafting love of God,that 
can never be taken away ; thefe fruits of Gods love may be 
taken from you, and God may fay as concerning all thefe, 
I will love you no more : but there are fruits ofJove, the 
fan&ifying Graces of Gods Spirit, the fruits of Elefting 
love, and God can never fay of thefe, I mil love you no more, 



After many deliverances that this people had in a way of 
love, God refolves with himfelf that he will have done 

with thenij he will love them no more, he wil deliver them 

... _ .... ^ 

Ver.i 5. theProphefe ofB o s E A. 275 

no more: God may withdr aw the fence of his love from 

his people for a while, but he manifefts his love again, the 

afflictions of the Saints they are but a little cloud that foon 

paffes over, the Sun foon breaks in again upon them, and 

Love (nines ; but the Sun of the wicked and ungodly fets, 

and never rifes again : this is dreadful when a mans ruin, 

or a peoples ruin is thus feal'd by God, -whatever mercies 

you have had heretofore yet now there's an end of all, A- 

dieu mercie, adieu love, I had gracious manifedations of 

them once to my foulj but they are now gon, I mud never- 

enjoy them more, now God hath changed his adminiftra- 

tion? towards me, I mud expect nothing but wrath, the 

hand of his fore difpleafureto cauferuin, and to be funic 

everlaftingiy: Oh! let thy provocations of God be no more, 

do not fJiQUtfd unto them ; I have dealt falfly with God, 

dallied and trifled wich the Lord, many times promifing 

fair, but when I was delivered then have dealt wickedly 

with thee; but no more Lord: Oh! take heed, if thou 

add'ft any more unto thy wickednefs left that this dreadful 

Sentence be pronoune'd in Heaven agamit thee, I mil love 

thee ?io more. The words are in the Original, twill add no Original ' 

more; I have done enough already, I will do good to this reading* 

wretched creature no more- my Goodnefs an :! Mercy hath 

had their turn, no more ; Spirit drive with them, no Hiore ; 

Ordinances, no more do them «ny good; Mercy meddle 

no more with them, I rritt love them no more, 

AU their Princes are revolters. 
• ThisisaveryftrangeexprefTion: What all > Yes, even 
from Jeroboam to Bejlea's time, every one of them, the 
Princcsof J/W/ were wicked men, for two hundred and 
fifty yeers fpace, in all fucceffions every one were naught, 
and falfe, and ungodly, all were revolters. It's an elegant 
Paranomaila that in the Original, Princes nvolters, the -Qnnt* 
words have a greater elegancy in the Original than in our ^^ 

Englift-j'. . 

2j6 An Eocpofition of Chap.9< 

Engli(h; the Seventy they turn it by this word, Men that 

cciild not beperfiraded^ they were alJ of them men that could 

not be perfwaded, they were fet upon their own way, 

their own ends,and would havethelrown politick fetches, 

and let Prophets, let any of theGodlycome to (hew them 

rttonpyluM the mind of God 3 they were refolved in their way, they 

would not be perfwaded, but were wilful, and they would 

h ave this way,and whatever came #f it they would venture 

their lives and the lofs of their Kingdom but they would 

have it, in adefperate way they were fet upon their will?, 

come of it what would they would go on in this way. 

,0bf. i. Men that are great in Power and Authority theythinkjt a dif- 

honor to the.m to be perfwaded to aUer their minds, but rather will 

go on defyerauly to the ruin jf 'them [elves, and the ruin cf their 

Kingdoms, rather than they veiU hearken t& counfel-, they were 

all of them men that would not be perfwaded : and Lu- 

lEktipcti. thtr upon the place hath this expreflion ffaith he) Being 

tit vriebat lift up in the pride of their hearts by thek Power that they 

fuperwes had, they would be above the Word ifs -fclf, they think 

ejjeverbo. j t rauc h to have their hearts come under the Authority of 

i-uther. ^ Word. This is the wickednefs of mens hearts whea 

they grow great they fwell above the Word of God. 

Zhey are all wickgd, all of them rev otters 

Some of thenvthere were that made fome kind of fliew 
at their fir ft coming in, when they came firft to the Crown 
they gave great hopes (fome of them) that they would 
have better times than they had before, and that things 
that were evil in former Princes Reigns would now be re- 

cmvnfro- formed, but within a while they went all the fame way; 

mife fair. you know JeJ^, and fo fome others went in a fair way at 
firft, but they all turned to be revolters^ from whence our 
Notes are: Firft, See what Creature Engage- 

Ohf f j. MEKTS ^;/e« what engagements wiUwor\in theheartsof 
me?: when they are engaged in their honor x, and in their prefer- 

Ver. 1 6. the Vrophefe <j/Hosea. 277 . 

ment s y in their great places of Dignities and Powers, and Profits 
and Gain, fee whac they will do : evil Princes being enga- 
ged and afraid of lofing their power; if any (hould go to 
Jerufalem to wormip, they all went in one iiream, not one 
of cherp was taken otf from their great Engagements ; in- 
deed many in (mailer matters may be taken offco God,but 
if it come to a great matter, then none 5 perhaps fome poor 
Minifters that had little livings (you know,) heretofore, 
they would be taken off, and fee the Truths of God, and 
the (in fulnefs of Ceremonies;' but where did your Deans, 
and Bifhops? wheredidany of the Prelates that had greac 
Engagements? they would never fee the Truth that now 
alrooit every body fees, their great Engagements hindered 
them. And fo the great Engagements of Princes hindered 
them though the Truth was cieer enough. 

Secondly; This is brought as the caufe of the evil of 
the People, they were all wicked, nomervail though the 
people were fo, Accordingto peoples interefi s fo they a* 'e, at they Obf,* 
fee thofe above them go that have p<?»er over them, that way people 
will go. Ephrairn was wicked, becaufe all their Princes 
were revolters. Thofe that are in places of power they drive 
the people along before them, for (I fay) God hath little 
honor in the world but as it futes in mens Intereiis, ijfe. 
according as they have Intereft this way or that Let M4- 
way. &$"»* 

Thirdly, Ihey are aU Revolters. "■#*'■ 

From this the Note is this, That Princes though they ficuld q^ - 
he ufed with reverence, yet mufi not he flattered, but their fins 
muft be fiiewed plainly unto them^ [They are all Revolters,] 
though they can hardly bear it. Touch the Mountains and % °fi* 
they will fmoke, touch the great men, reprove butthem, fadon. 
and prefently the heat of their wrath rifesand they fmoke 
even w th indignation. But yet thofe that are faithful about 
them they (hould truft God with their places, and elites, 
and with their lives 5 Oh had we but thofe about princes &&«***» 
thatwoulddealfaithfullyandfhewto them how far the &« ™ n 

Nn guUt'**™* 


An Expojition of 




0bf. 4, 



guilt of blood may be upon them, and the evil of ic 
might be upon them, Certainly it would be otherwife 
With us than ic is at this day : had we but Larimers and 
Peering* (that worthy Preacher in Queen Elizabeths time) 
It's faid of Latimer, that fending a Book to King Htmry the 
Esgth, he Writes in the fir ft Page of it. Warmongers and A- 
dulurers Cod will Judg : and Veering in his Sermons even be- 
fore the Queen fpeaking of diforders of the times, and 
thefe and thefe things are thus and thus, and you lit ftill 
and do nothing : and again, even before her face, prea* 
ching to her, (faith he) may We not well fay with the Pro- 
phet, IPs the mercy of the Lord that rot are not confumed feeing 
there is fo much difbedtence both in SyhjeffS) and in Prince : 
Certainly much good might come had we men of fuch 
Spirits as heretofore have been. All their Trinces are K'e* 

Fourthly, When Vrhces one after another are wicked, there's 
little hope of good-then to a people. The Saints under the perfo- 
cution of one they groan and cry to God, but another 
comes and opprefles them more. We had need therefore 
pray for thofein high places, for Princes, for it concerns 
much the people, as we (hall fee more after. It follows. 

V-E R. 16. 

E^htAm is fmitten , their root is dried tip, they f^aB bear 
no fruit. 

EP h r a 1 M it f mitten,'] God had threatned Ephraim 
long before, but how he is fmitten $ not threatned 
only 5 but fmitten. 

Obferve this Note, (the manner of the phrafe is as if he 
were fmitten from Heaven by a Thunder-bolt, in a dread- 
ful manne/God himfelf fmote him) obferve this, GodwiU 
not aln? ales forbear finnersy at lafi Godfmote ; he threatens a 
longtime, but he fmote at Iafl : God may be a long time 
bending his Bow, and making his Arrows ready,and pre- 

Ver. 1 6 the Trophefie of H o s E a. 279 

paring cheinftruments of death, but at length he {mote; 
and when he fmote he (mote terribly. How fad is the con- 
dition of a wicked man who hath had many warnings, 
and much patience of God hath been (hewed towards him, 
and at length this is the news that one neighbor tells ano- 
ther, Oh ! fuch a man is fmitten of God, the wrath of 
God hath purfued and hath overtaken fuch a roan, the 
fearful ftroke of God is upon him, and this certainly will 
be the news of wicked impenitent finners, fecure finners, 
this will be the news that will be told of you, fuch a one 
is fmitten ; Oh ! and what fad reports are there at this 
day in all Countries about us, even through the world, 
what's the news throughout the world almoft but this f the 
Chriftian world) England is fmitten, the Lord hath faioje 
them 1 the Lord hath fmote us with a dreadful ftroke and . 
ftill he continues fmiting of us. That Scripture in Ifa.%. jr 4 - Lg 
2*>. is made good upon us this day, Tm anger of the Lor d is 
handled agaifift bis people ,and be bath jiretcbed forth his band a- 
gainfitbem,andbatb fmitten them, fmark what follows) The 
Hills didtremble f Oh that our hearts did) and their car\af> 
fesweretornintbemidftoftbefireets : (and fo it hath been 
with us:) And for all this bis anger is not turned away , but bis 
band if firetcbed out ftill : And thus it h with us. And the 
principal caufe that is there given of fuch woful fmiting, 
it is as you may obferve in the 20. and 33. verfes, the crofs- 
nefs of mens fpirits in turning things quite contrary and ^2o.2jJ 
crofs to that which God would have them. As thus, They 
call evil good, and good evil : t bey put dar^nef fir light, and Cro fi c f so f 
light for darknefi '5 bitter for fweet, and fweet for bitter : Jufli* ™7j 
fying the wicked, and taking away the righteoufnef of the righte- 
ous. This is the caufe of this fmiting, and never wa: there 
fuch perverfnefs in the hearts of men to turn things quite 
crofs, to cry out of Truth for Falfebood, to cry out of the in En & 
Waies ofcbrift as the Waies of Sedition, and the great trou- 
bles of theKingdom, to cry out of the Saints that are for 
peace, as the great Stirrers up of the Kingdom^ and to ju- 

Nn 2 .ftifie 

s8o An Expofition of Chap.9. 

Maliznats **^ e l ^ e w ' lc ^ in man y places; What favor hath many 

tfiapc: a * Mallgnants 1 and thofe that have molt appeared in the 

Faithful Caufe of God, how are they difcountenanced : This is the 

men are Caufe why God would fmite them, and why their Car* 

difcounte- kafles (liould be torn in the very fheets. The Lord hath 

'*"£**' fmitten us this day as he did the people in 1 Kings, 14. 15. 

ii\^' ^ he Lor dfi all fmite Ifrael at arecd pspak^n in the water, (and 

then it follows after) hefhall root them out of the gojd Land. 

So it's here, Ephraim is fmitten, andhii root dried up. The 

Lord this day hath fmote us as a reed is fi:aken to and fro, 

that which men cried up at fail, they cry down again pre- 

fently after, and forward for a little while, and then 

quite theother way again, and wavering and unconftant 

in all their waies, and know not indeed what they would 

have; thus the Lord hath fmote us, yea the Lord hath 

fmitten usfoas he hath fetcht blood, fetcht blood, yea 3 

the Lord hath fmitten us by thofe that fhould prcteft us* 

and that's a fore fmiting, to fmite us by the hand of fuch 

as mould proteft us ; that threatning that is denoune'd in 

Qcb. 11 .Zjcb.ii. 6. Oh how is it made good upon us this day^ 

6, faith the text there, I will no more pity the inhabit atns of the 

Land faith the Lord ; hut lo, I will deliver the men every one into 

bis neighbors band, and into the hand of bit King, and they (ball 

fmite the Land 5 and out of their hand I mil not deliver them. 

reieVd P t II ' 5 a v «y ft range Scripture, I know not the like in all the 

Scripture ^°°k °*" Goc *:> G °d threatens to fmite this people,and how? 

in nJpcH Oh ! this is a fore fmiting, I will deliver every one into 

efthfiNa- his neighbors hand, and they (hall fmite one another,and 

tion, I w iH deliver'every one into the hand ofhis King. Why is 

it fo great an evil to be delivered into the hand of our 

neighbor, and into the hand of our King? truly at this 

timeitfeemsitwas: Oh I the Lord fmitesus this day, he 

frnites Uyforelyby giving us up to fmite one another. We 

fmite one another with the tongue, in Jet. 18.18* Cme> 

1<bm8;i8 let us finite with the tongue fry they. ■ When was there ever 

fuch fmiting with the tongue as there is now ? yea, even 


Ver.i6. the Prophefie o/Uosea. 28 1 

good men fmice one another : There was a time when the 
Prophet defir'd to be fmitten by the Righteous in Pfal. fA*J>* 
141. 5. Let the Righteous fmite me (faith theProphct)if/^tf *w«r**k 
be & Oyl to my head ; but now we may juftly cry out to God, 
Lord j let not the righteous fmite me -, the very fmiting of 
the righteous is a (brer fmiting this day than the filming 
of enemies, to fmite with the tongue, yea and worfe too, 
in 2/j. 58.4. In the day of their fa ft, they fmite with the fift, 
and finite with the pen, that is a forer fmiting fometimes Smiting 
than fmiting with thefword. And fmite with the fword tttthtbt r 
too, for Brother is againft'Brother, and Father is againft f1 ^£j$ 
Child, and Child againft Father, and this is a forerunner t heSivcrJ. 
of Gods fmiting the earth with a Curfe, in Malac 4. 5 3 6. Malacb,^ 
verfes, the very clofj of the old Teftament, there EHah is 556. 
prophefied to come, andto turn the hearts of the Fathers to the 
Children, and the hearts of the Children to the Fathers, left (faith 
the textj Me Lord come and fmite the earth with a Curfe. Oh ! 
that Eliah might come among us otherwife ? What can be 
expetted but the Lords fmiting the Land with a moft 
dreadful Curfe? When was Fathers agair.ft Children, and 
Children againft Fathers as now, and that in matters of 
ControYerfie ? It was wont to be a Proverbial fpeech a- 
mong the Jews, when they had any knorty Controverfie 
that Lhey could not untie, When Ellas fljall come, then we 
{ball come tokpow the meaningof this. We may fay this day, 
well, becaufe we fee what Controversies there are and what 
differences of this & the otherway & judgment, the Lord 
Ch ri ft (whofe forerunner Lilts was to be J he will come 
erelong, and he will open all things to us, the Mcffias 
will comeagain and tell us all, and fatisfte us in all our 
difficulties, and put an end to all fputes ; Eut for 
the prefent the Lord fmites us, not only by the fword, but England 
hefmitesusashefmotethemen o{ Sodom, with blindnefs, fatten as 
and that Curfe threamed in Vent. 28. 28. is even uponus, £ 0tiomi a 
Tl;e Lord (faith the text there J fhall fmite the* with ma£nefi y ^£*\ 
ovd blindnefi) andaflonijbmcnt of heart 3 and thou f'alt grope a:- 


An Exposition of 


noon dates ^ at the blind gropeth in darkgefi) and thon (halt not 
proffer in t'y waies^ and thou fa alt be only opprefjed and Jp oiled 
ever mcre\ and no manfiallfave thee. Oh my Brethren ! how 
is this fulfilled at this day * with what blindnefs,andmad- 
nefs, and aftonifhmeru are the people of the Land /mote > 
If it were not the fmiting of God to finite men with blind- 
nefs, it'simpofTibie but they fhould fee what fhouid be 
done in fuch a timeasthisis, and you are only opprefTed: 
Indeed now almoft every man in the Kingdom cries of be- 
ing opprefTed and Cpo'ihd evermore. 

We thought that when fpoylers and oppreffors were a- 
mongft us th«£ we were fafe and well when ic was over, 
Oh) but it is renewed again, and then come the fpoilers 
the fec'ond time, and the third time, fpoyling ever more, 
and this is the fruit of Gods fmiting men with blindnefs, 
and madnefs: And yet who is it that returns to him that 
f mites him ? But Lord, feeing thou art a fmiting? Oh ! that 
thou wouldeft fmite once more, fmite thefe rocks of ours, 
thefe hearts of ours, if thou wilt but fmite there,that might 
free us from oAer ftrokes, that there might gu(h out tears 
of repentance, fmite there that we may every man frnite 
upon his thigh; Oh! that we may fmite upon our own 
hearts. But it follows : 

Iheir Frinces are Kevolters : and Ephraim isfmitten. 

Only a word more from the connexion of thefe two, AH 
their T rimes are rev otters : 4»i£phraiai if fmitten. 

From thence the Note is, If God leaves thofe who have the 
chief 'Government in their hands to revolt 3 the people then will be 
fmiiten. Oh ! pray much for them, and let not them that 
have the chief Government in their hand think much that 
people enquire into their way, and that they ufe all means 
that they can to keep them upright 5 for if they (hould re- 
volt they would not only undothemfelves, but undo us, 
It concerns us to enquire how it is with them, and to be fo- 


Ver.i 6 the Prophejle ofHosEA. 283 

- ■ ■ < ■ — __———— 

licitous about them, and they mud not bid us that are be- 
neath them to let thern alone and meddle with our own 
bufinefs, and follow that which concerns us, certainly 
it concerns us much what they do : were it indeed that if 
they mifcarried they only fhould be fmitten, then we had An a * r 
lefstodotolook after them;, but if they revolt wc are fimile*- 
fmitten : If a child mould in all humility and reverence 
befeech his father to leave ofTfuch and fuch a finful way, 
or to take heed ofie that he be not carried by fuch and 
fuch counfels, if his father fhould fay, Meddle you with 
what you have to do : the child might well arifwer,Oh fa- 
ther ! Ihear in the Word of God, that God doth v^fit the 
fins of the fathers upon the children, and I may feel of 
thefefins of yours when you are dead and gone, therefore 
1 befeech you, Oh father, confiderwhat you do? (I fay} 
the fame might beanfwered if we mould Petition and la- 
bor with our Governors in all humility to take heed of a- 
nyevilCounfel, and if they mould bid us look to what 
concerns us,, we may well arifwer. We have heard in the 
Word that when the Princes are Revolters, the People a-re 
fmitten, that if Governors fhould any way revolt from a- 
ny former Protections the People is like to be fmitten; it 
is we know from the revolting of many of our Lords and 
Members of that High Court that we have been fmitten fo 
as we have been. New many of them have revolted to the Affb't* t0 
Enemy? and .thefe that have been the Members of that '^frf™ 
Court, (I fay ) their revolting have been thecaufe of fuch a 
fore fmiting which we have had. 

Further: It cannot fi'ee Ephraim [from being fmitten ; fmit- Obf.2. 
ten became their Governors are evil, rhey cannot excufc Ccmfulfm 
their fin by that : Perhaps the People would plead thus ; °f/ u " h *- 
What could we do? we could not help ir, thofe that were "J "ig 
in Government they enjoy n fuch things, and if w T e did net f lrjt 
obey them they would undo us, we were not able to bear 
their fmiting of us, therefore we were forced to yield • Oh! 
better endure the fmiting of man than the fmiting of Gcd, 


'it ^« Expofition of Chap. 9, 

kis a feai'ful thing to fall into the Hand of the Living 

Ihe apfrebenfon of Gods hand fmiting is tba-t rvhich fl:onld 
humble the hearts of jinners very much* It's a notable Scrip- 
vvhich you have in 2 Cbrw. 26. 20. oiVzziab^ that when 
he law that he was fmitten, though he were ftout and 
proud before, yet w hen he was fmitten he made haft out of 
the Temple. It's no longer Handing out, for the Lord 
hath (mitten. So when we apprehend God fmiting, it is 
noitanding outagainft the great God, but we'had need 
make baft to reform. And thus much for this exprtflion. 
It follows. 

Ibt'ir Root U dried up. 

But though we be fmitten we hope we may grow, we 
may lofe our leaves and fome of our bought, but we hope 
that we (hall fpring again : perhaps theie are the vain ap- 
prehenfionsoffomemenj but never look to making their 
peace with God, no faith God, Tie not only fmite to take 
off your leaves and branches, but 1 will fmite the very 
root, that (hall be dried up : There's difference between 
the pruning and lopping off a tree, and the drying up of 
the root or it, there may be help fo long as the root re- 
mains alive. I will never trouble my (elf any further (faith 
God) with them, I have already (mote off their boughs, 
and that doth no good, I will dry up the very root now. 
It's a great aggravation of Gods lmiting when he (mites at 
the root, every fmiting it is not a drying up of the root, it 
is the bafe unbelief of our heart$,thedifcontentedncfs,fro- 
wardnefs, fullennefs of our vile (pints that makes us thus 
to conclude almoft upon every (broke of God 5 that he intends 
our undoing, if he doth but fmite us foasa few leaves are 
but (haken Gff, or that our branches are but fhak'd, we are 
prefemly ready to conclude that God intends to Waft us, 
Imel ^ and to dry up the very root, and ruin us utterly, how of- 

Ver.i^ the Prophejre of H o S E A. * 285 

ten in onr unbelief, when by temptations we have been (ha- 
ken and the leaves of our comforts have been fhaken oft, t 
(oqr enlargements) and the like, how often we conclude, ,£*„'* 
Oh ! the Lord is coming againft me, and he will certainly 
blaltall, all that I feem to have, the very root of all my 
hopes and comforts will prefently be blailed. Oh ! this (I 
fay) is the evil of our hearts, it comes from our fullennefs, 
f rowardnefs, and un belief ever fo to conclude, it may be 
God intends only to prune thee and to take away fuperflui- 
ties, thatfo thefap m^ygo down more at the root, that 
thou miieft have more Humility 3 and Self denial,and Faith, 
that thou maieft have more exercife of the Root-Graces, 
Humility, Patience, Faith, Self-denial, and God perhaps 
Unites only to make thefap go down more to the Root- 
Graces, though thou concluded thac he will dry up the 
Root prefently .In this fmiting wherewithal the Lord hath 
fmote us we hope that he intends n$t to dry up the root, 
but we may fay of it as in Ifa. 27. Hath befmitten him as he fy&7*7\ 
fmote thofe that fmote him ? or U he fain according to theflangh* 
ttrofthem that are fain by him ? The godly party may fuf- 
fermuch, but I makenoqueltionbut the ungodly party 
hath fuffered as much, and by this (hall the iniquity of 
Jacob be purged 5 and this is all the fruit to take away his Ver[. ±1 
fin, andinthe4.verfeGod tells us, that fury is not in 
him, God is fain to make an Apolegie to his people when 
he is a fmiting, though I fmite you, yet not foas thofe 
that fmite you, but in the day of theEaft wind I ftay the 
rough wind, and fury is not in me, but by this fhall the 
iniquity of Jacob be purged : and this is all the fruit there- 
of to take away his fin. 

But God bath bii time to dry up the roots of (inner /, and the Obf. 
roots of Nations. 1 .God dries up the roots of many that have **OfPer* 
mad^fair profeflion in former times, they have had no o- * m \ 
ther Hoot but only Parts, and common Gifts, and Mora- 
lity raifed, and this Root is dried up ; this day many fair 
and^loriousProfeflbrs, how are they this day blafted! 

O o faplefs, 

286 ' An Expojitzon of Chap. 9. 

faplefs, dry fpirits, and ufgjefs in the world in this time 
when there itfo much iervice required of them > And by 
by being dried up, what are they but prepared tor the fire 1 ' \ 
Old withered, faplefs Profeflbrs(I lay) whofe root is dried 
up they are fitted for nothing but the fire 5 they are like 

lude 12. tn0 ^ e * n ^^3 corrupt trees, trees that are corrupt in the 
Autumn : Thus it is with many ProfeiTors at the time 
when God expe&s fruit, now they are faplefs, now they 
are corrupt fruit , they are dried up by the root , and 
what are they fitted for but for the fire ! 

2. Of Ha- And then God hath his time to dry up the root of Na- 

tions. tions, in If a. $. 24. Now we might feek to underftand 

J/*,f .24* w hat the Root of a Nation is, but I think we need not in 
thisplace^ becaufe it is fufficient only for the Metaphor, 
to (hew that God doth not only afflict a Nations but in- 
tends the utter ruin and deftru&ion. 
Yet a word or two thus. 

Queft* What ,vpm the root of Ephraim > 

Artw* The Covenant that God made with him, that was his 

Root in the firit place. And when God intends to break 

!*>/ t iov4 his Covenant with them, (becaufe they broke theirs) then 
he dries up the Root ; and therefore in the next Chapter 
you (hall find that God charges them with dealing falfely 
in making a Covenant. 

And then. The Godly among a People are as the Root 

!/*♦ 6,t3. of that People, in Ifk* 6. 13. But jet it pall be a tenths and it 
jkaUretum, and fh all be eaten : as aJejleJree, and as anOa\^ 
whofe fub fiance is in them when they caft their leaves >' fo the holy 
feedfbaH be the fub fiance thereof. So here 3 the holy kad (hall 
be the fubftance of it* The holy feed in a Kingdom is as 
the root and fubftance of it ; and yet fuch is the wretched- 
nefsofmen, that what do they do but in ftinring againft 
them , they would root out the very Root of the Nation - 

And the vigor and power of the fundamental Laws in a 
Kingdom is as the Root of it* from whence flourifhes all 
sheir outward Peace, and Comfort. 

Arid I 

Ver.i 7. the Prephejie ofH o sea. 287 

And the blefling of God upon the wifdom and faithful- 
nefsofthofethat are put into place, that's as the Root of 
the good of a Nation, in ehefe things efpecially con lifts the 
Roots of a Nation. We hope that God will not wholly 
dry up our Root, only lee us take heed of this ; though 
there be indeed a difference between the Covenant of God 
with the Nation of thejerr/, and any Covenant that Gcd 
makes with any Nation at this day, yet if we be fane in 
the Covenant that we make with God, this -may root us- 
cut ; let us look to it that the vigor and power of the Fun- 
damental Laws of the Kingdom be maintained, and that 
the godly be maintained, let us nor fet our ielves to root 
out them, for in fo doing we do but feek to root out our 
felvcs; and let us pray that the blefling of God may abide 
upon thofe that are in place of power, and while thefe 
things continue we may hope that the Lord intends, 
though he may fcatter and break us in pieces, yet that 
there may a Root ftay, and there is little queftionfl think 
we may make) that God wil preferve our Root howfoeverj 
and that there wil be a Root of the Saints that fhall fiou- xhe jtoot 
ri(h till JefusChrift comes again, 7he Root of the Righteous of the righ. 
fball not be moved; though the Righteous may belopt from ts °w* 
all their outward comforts, yet their Root muft not be P ro **2*5 
moved, that lies deeper than my Creature-power is able to 
reach unto. But there is a Root, Oh! that God would 
dry up that, a Root that the Scripture fpeaks of, a Root ^D 00fo 
of Eitternefs,that brings forth Gall and Wormwood, Oh ! Bittewfs 
what bitter fruit doth that Root bring forth! Oh! that Dem.%^ 
God would dry up that root. It follows. x& 

Iheyfiall bear no fruit. 

They would bring forth ffuittothemfelves, and feeing Expof* 
they would bring forth no other fruit but to themfelves, 
they fhall bring forth no fruit (faith God.) How happy 
were We if God would fay the root qf bitternefs (that we 

Oo 2 (peak 

288 An Exfojition of Chap. 9. 

fpaek of) as hefaidofthe Fig-tree, Never fruit grow on 
icmore, Oh I that that Curfeof God might be upon the 
root of bitternefsthat there is in the hearts of many, that 
God would fay, we (ball never hear the evil Language, the 
evil Speeches of People, and the bitter ex predions as here- 
tofore we have done. 

Tea though they bring forth , yet mil I fi ay. even thebduvcd 
fruit of their Womb, 

Expof. The word tranfiited Beloved fruit, it is Vefirable, the Ve~ 

^IGnE fires of their womb -, Children are the defires of the womb, 
Hontfi that is, women arevery ftrong in their defires after them, 
Women ve- Give me children or elfe I die (faith Rachel :) Indeed Harlots 
ry defirous z tt nQ ^ they care only for their luft, and would have no 
of children f ru j t f t heir womb : It's an excellent Emblem for the ex-? 
mtfo! preffionofthe vanity of many Preachers that care for no^ 
Wiiitbate thing but to fati&fle their lufts, and (hew their wit and 
anAllyorj parts, but care not for any.fruit at all, care not for beget? 
of a true, any children to God ; like Harlots they defire not the fruit 
£^ aC nr °f tne womb, but Wives that are faithful to their Hus- 
<2 * f a J c ' bands, they do defire it. And the fame word that is here 
^Theufe of for defires , and tranilated beloved^ it is likewifc in other 
the wet d Scriptures tranllated beloved, thatin Dan. 9. 2.3- Gk man b 
mnflated g, m ly beloved: Ch mm of ^defires. Andfoin Dan. 10. where 
beloved, ^g Angel faith, greatly beloved^ it is a m$no£ defire. And 
fo in Trov. 31.2. What^ my fon ! and what, the fin of my 
womb ! and what, the fin of my votes I You may fee how So« 
hmons Mother fpeaks with a great deal of affe&ion, Oh 
my Son ! the Son of my Womb, and the Son of my Vefites. 
But indeed the word fignifies properly, the Son of my Vows> 
Oh ! I made Vows to God, if God would give thee me, 
and fince I have given thee up to God, and by Vows dedi- 
cated thee to God, what, the Son of my Vows! Women 
therefore they (hould look upon their children as the chil* 
^en of their Vo w* Q and (hew forth their love unto them in 


Ver.i6. theTrapheJle ofH o S E A, 289 

the right way that God would have them. Ic is a ftrange 
place that we have in Titus, where aged women are com- y it 
manded to teach the young women to love their husbands, iUuflmld* 
and to love their children; itis a ftrange thing that a mo- 
ther mud be taught to lovcher children 5 thy child is the 
beloved fruit of thy womb;, but yet thou muitbetaughcby 
God, taught by his People, taught by his Word to love 
thy children, to love them in a right and holy way; take 
fceedofloving them fo as to provoke God to take them 
from you, take heed that they b; not (lain f or your fakes 5 
many Mothers have flain the fruit of their womb by lo- 
ving them too much. Do not honor your children above $**** their 
God as Ely did., when you look upon their natural comeli- children * 
net's confider they have that in them, and that by your Amediw 
means that except they have another birth will make them tim f or 
objs&s of Gods eternal hatred, they are the beloved fruit Parem >' 
of your wombs, and you look upon them and fee them 
fweet babes and very comely, yea, but think withal that 
you are the caufe to bring them into that that if they have 
not another birth, though they be obji&s of your mirth 
by being born to you, vet they will be objeSs of Gods ha- 
tred by being born in frn by you; you siay look upon them 
asobje&sof your delight, but God may look upon them 
as thofe that he hath appointed to flay, Alas thofe poor 
fweetbabes, what hurt have they done? God fees enough 
in them that in his Juftice he may flay rhem. But in this 
that he faith he will flay the beloved fruit of their wotnbjor 
the defir able fruit, take but this one Note : 

If Gods Honor , and bis Ordinances ,and his Saints that are dee? r>bf 
tobim,benot deer toyou, even the very fruit of your womb fia'J 
notberegardedbybim- That's the fcope of the threat ning : 
faith he. Oh here's a people that my Honor, my Ordinan- 
ces, my Saints are not deer to them, therefore even the deft 
rable things of their womb, the very beloved fruit of their 
womb, that that goes more to their hearts rhan any 
thingin the world 3 that that is the deereft to them I wil% 


^9° A* Expoftion of Chap. 9« 

flay them in mine anger. If you would have what's deer 
to you be deer to God. let that that is deer to God be dw 
to you. 

And then it follows in the laft Verfe. 

Ver. 17. 
JMy God mil cafl them away, becanfe they did not hearken 
unto him 5 and they ft aft be wander trs among the Na- 

MT God'] Not their God 5 but wy God. There's much 
to be obferved from htnee. 

Fir ft, The Prophets confnmcy. They forfook God gene- 
rally, the ten Tiibes generally went away and forfook 
God , but the Prophet ftjll keeps clofe to God. 

Let all the world da what they will and for fake God and feek^ 
other comforts where i bey will) but fi ill ("faith a faithful foul) 
God pall be my God. Hofea he lived in wicked times, gene- 
rally all the ten Tribes went away from God, but itill my 
God, my foul (hall keepdofe to God, I havechofen the 
LOPvD to be mine, and I have found that Soul -iatXsfying 
good in Him, that he (hall be mine for ever, here will I reft 
forever; I have chofen the way of Gods true Worfhip, I 
will not futemyfelfwith the common way of Worftiip 
where I live, but I will chafe God to be ray God whatfo- 
ever the world doth. 

But fecondly, this is the comfort of a gracious heart, 
In ill times whin ethers for fake God 9 yet one that hath a gracious 
heart, can have God to behxGod : Yea, and efpecialiy when 
times of trouble comes, when fore evils are ready to be up- 
on the people generally, yet here's the comfor: of a graci- 
ous heart. My God 3 bleflcd be God for that Inttreft I have 
in Him t they may take away my Houfe, my Eftate, my 
Means, i>ut they cannot take away my God 9 I have Inte- 
rs yet ?n Cod, I have Intereft ftiil in that God that they 
Cannot take from me. This was the comfort of Mc*b;m 

Chap. 7* 

Ver. 1 6. the Prophefe ofU o s E A. 291 

Ghap. 7. there he defcribes the evil of the times wherein Micah, 7 . 

he lived, Verfe 2. Ibegood man is periled out of the earthy and *• 4«J. 7% 

there is none upright among men^ they all lie in wait for blood \they 

hunt every man his brother with a vet. And then in the 4«verf, 

1 he beji of them is a bryarjhe. moft upright isfoarper than a thorn 

hedge. And then the 5. verf. Jrufhemt in a friend, put ye 

not confidence in a guide : keep the doors of thy mouth fr om her 

that lieth in thy bofcm. But then in the 7. verfe, Therefore I 

rci U loeh^ unto the L RD, I mil wait for the God of my falva - 

tion, my God will hear me. Oh my brethren I there may 

come times ere long that the knowledge of God, intereft 

in God may be worth ten ihoufand thoufand worlds unto 


But in the third place: It is no prefiimption for one, or for ObE$£>: 
a few to challenge a Jpecial intereft in Ged^ in way ofdifiinUion 
from the multitude^andfrom the generality. So it is here : How 
Angular was Hofea at this time ? This people might think 
him to be very prefumptuous ; What, as if no body had 
intereft in God but he, Js not God our God as well as his ? 
He is bold to fpeak this in way of diftin&ion : You may 
forfake God and His Worfhip, "but I have cleaved to God, 
He is my God. When multitudes and generality of men 
depart from God, yet for two or thrce,or a few that cleave 
to the true Worfhip of God 3 they may challenge God to be 
their God when he is none of the God of the multitude. 
In 1 Joh, 5- 1 7. you may fee how lingular John was there : x /«& >; . 
Weknow that we areefGod : and the whole World lieth inwic- 17. 
kednef. How could the World take fuch an expreffion ? * 
What are you? a few poor people: and yet we know 
(Taithhe) thatweareof God : and the whol World lieth 
in wickednefs. What are you more than others ? Yes, John 
knew, and would not be difcouraged to affirm, that the 
World did lie in wickedn«fs : and yet we know wc are of 

Let not men be offended at the/ewnefs of thofc that keep Tr 
thfi Truth, and the muldtude'oTthofe that forfake it. I 

^ , remember* 

7Q2 An Exf option of Chap. 9. ' 

irarrh. rtmzmbzrVlHtzrcb relates in the life oiThocien the Athenian^ 
that upon a time there was an Oracle of Apollo Delphi jj 
read before the people, w hie h did fay, That although 
all the people did agree, yet there was one manamongft 
them that diflented from them : now the people began to 
fhrtle at this; But Phocion ftepping forth before them all 
bid them never feek further for the man, for it was he that 
liked none of all their doings; and yet Vkecion at length 
gained as much refpecl from them as ever any man <iid, 
and they chofe him (I thinkj fourty times to be Pretor for 
all that. And fo let never fo many go on in a way that 
thoa canff not fee light in thy confeience for, keep to thy 
principles, only exa mi n then, (To far the refpeft we do 
owe to others muti lead ,us)' that if there be a greater party 
go oneway than another, we mould call things into the 
morensererfcrutine, we mould think we may poflibly be 
ratherin an error than they, and we ought to give all due 
reverence to the judgnemsof more men, and more learned 
and wife than pur felves, but (till after all, praying to God 

andprajj tQ a aew us n j s m | nc j 3 an d fearching. our own hearts to fee 
, r , whether there be no particular Engagement, and after all 

Thjlm. endeavors to find out th* Truth, And yet then if God 
doth perfwade your con fciences after all means ufed, we 
fhould not be difcouraged becaufe the greater part go the 
other way, but keep to that which our confeiences tell us 
is the right. And thus it was with Hofea, though they 
went generally another way, yet he could claim a parti- 
cular injerft in God. •■ 
And then another point* 

My God well cajlthem away. 

OH. It is a dreadful thing for wicked men to have fuch as 

have intereft in God to declare againft them. God rejecti- 
on of them, My God will cafi them away. Thof e who have 
yitereft in God, who know Gods mind, and that fuch a, 


Ver. f 6. the Trophejie 0/ H o s E A. 293 

God as he is cannot have communion with fuch people. 
Thus you know it was with Ifa. about the $7, and latter Ifa.57. 21 
end, There is no peace to the wick^d^ faith my God. He puts 
the emphafis there, he faith not, there is no peace to the 
wicked, faith God, but faith my God. Ohlwhenthofe life 
(I fay) that have an intereft in God, when fuch as keep 
clofe Communion with God, and thereby comes to be ac- 
quainted much with Gods mind, when they fhall de- 
clare concerning you, do not flight it, it is a great matter 
then when they (hall fay, there is no peace ; If any of them 
ihouldfay: If I know any thing of the mind of God, If I 
have any Intereft in God certainly there can be no peace to 
thee in fuch a way as thou art in, take heed of the flighting 
oftheveryfufpitionofmen that are godly, and humble: 
Jtis true, many that may make very great profciTion of 
Religion, they may be bold to fufpeft and to cenfure o- 
thers, that it may be are better than themfelves, but if I 
fee one that walks humbly, Ariel: in his way, holy,and hea- 
venly, and felf-denying in other things, if fuch a man 
ihould but have any fufpition of my condition, I had need 
look to it, it mould daunt my heart to have fuch a Chri- 
fUan look upon me but with a fufpitious eye, becaufe fuch 
a one is much acquainted with God and his Way, and 
therefore take heed of (lighting fuch a one. 

My God will cajl them away, with violence and with an- Explic. 
ger, as a man takes his ftubbom child or fervant, and 
thrufts them out of his houfe. 

When men are violent in wickednefi, they mujl expett that Obf. 1." 
God will be as violent with them in the waies of his Judgments : 
and for that we have a notable Scripture in Lament. 2.6. £*&*•& 
Be b 3th violently tafyn away his Tabernacle. They abufed 
that Ordinance of God,abufed his Tabernacle, and he hath 
violently taken away his Tabernacle. Oh! unworthy 
wretched people, that mould enjoy mine Ordinances fo, 
and abafe them; he hith violently taken away, becomes 
in an anger : As you (hall fee a man or woman when their finulc ' 

p P paffion 


An Expojittm of 


paflion is raifed they will rim and fnatch away fuch a thing 
from another. 


I/4 # 30. 

H<* c nota- 

hln eft 


& digna 









Jfi 2823 


Take heed of being violent in the waies of fin, you will 
call the Cords away, you will call away the Truchs , as 
you had it before in Ifa> 5. foyou caftaway the Truths of 
God, and his Cord? away;, take heed thoubeeftnota caft* 
away thy feif, thofe that are fo full of cafting away Gods 
Truthsjit's juft with God that God fhould cait them away* 
asa mancatisaway a loathfom things as thofe are difcri- 
bed in Ifa. 30. That cafi away their Idols as a rhenfiruotts cloth , 
and faith. Get tbeee hence : And you perhaps caft away the 
Truths of God as loathfom now, but the Lord will caLt 
thee away as a filthy and loathfom thing. 

They pall be cafi away : but why 1 Becaufe they did not 
hearken unto him. This is a notable Sentence. Saith Luther 
upon the place,This (He fballcafi them away ^bec an fe they have 
not bearded to I in) is a notable fentence,and worthy to be 
written upon all our walls 5 for indeed there is much in 
it, they would hearken to fuch and fuch,- and to the rules 
of their policy, and to their own ends, but not to God. 
And that's the fpecial point from hence : lhat in matters of 
Gods Worfcip vpe muft hearken to God^ and the not hearkning 
to God is that which provokes God with indignation to 
caftawaya people: perhaps other duties we may know 
by the light of nature; but when we come to matters of 
Wor (hip, there God muft be hearkned to, and not any elfe; 
God expe&s that his creature fhould hearken to him in 
what he faith, we fhould be all as the fervant was with his 
earboai*d; Chrifthimfelf had his ear boa red, he would 
hearken to what his Father faid,therefore the Pfalm fakh 5 
Mine ear hath been hoared : (Jhrift was as a Servant with his 
ear boared, to note, that he would have his ear at the com- 
mand of his Father. And who. or what are you that you 
fhould have your ears free * InIJa.2$.2%. mark what feve- 
ralexpreilions we have about calling to hearken. Give ye 
ear } and hear my voice^ hearken^ and bear my fieecb* In one 


Ver.i.7 the Prophejie o/Uosea. 295 

littis verfe there's thefe four: Give je ear ^ there's hear ; 
there's hearken ; there's hear; Oh! God expefts that we 
(hould have a hearing ear; and that's the way for wif- 
dom : in 1 Kings, 3. 9. Solomon przies, Give thy fervant an * K tn g-$* 
under fl anding heart, but in the Hebrew it is, a hearing heart, ^' \ 

and fo it is turned. That I may have a hearing heart, fo as I a hearing 
may be able to judg thy People. Thofe men and women Heart. ' 
that have not a hearing heart, they have not an underftan- 
ding heart, and the not hearkening to God, Oh! it is p . . 
that which comes from the pride of heart : in Jer. 13.15. root of not 
Give ear, be not proud, for the Lord hath jpoken-, there is no bearing. 
fuch pride as the turning away our ears from hearkening Jer.13.1; 
to God, and turning away our ear from the Law of God 
is that which makes God turn away his ear from hearing De fo u &' s 
our prayers 5 ic is an evident fign of deftruaion that is a ft^reff 
coming : in 2 Chron % 2^. 16. mark what the Prophet faith a lfi it « a 
to Amaztah, Ikpow that God hath determined to deftrqy thee ; fign. 
hecaufe thou ha ft done this, andh aft not hearkened unto my Coun- 2 Chron* 
fel. Doeft thou come to the Word and not hearken to ^^ 
the Counfel of God in his Word ? It is an evident iign that 
God intends to deftroy thee. Oh hear! hear and your 
fouls (hall live, your fouls (hall live. Indeed here lies the 
ground of all the evil almoft in thofe that are profeffors of 
Religion, The not hearkening to the Truth; I fuppofe thofe 
that make profeffion of Religion if they have enlightened 
confeiences they dare not fin againfta known Truth; but 
now here's the evil of thy heart, look to that ; thou faieft, 
If I knew It were a Truth I would not go againft it : yea 
but the corruption of thy heart makes thee unwilling to 
hearken to the Truth, the corruption of mens hearts makes 
them that they would fain have fuch a thing not to be a 
Truth. I appeal to you, have you never felt fome cor- 
ruptions ftirring this way, that when you are engaged a* 
nother way, and you fee that if you mould be taken off 
fromthat,a great deal of eafeand liberty, and outward 
comforts would be gone, and upon this your hearts are 
Pp 2 very 

296 An Expfition of Chap.Q. 

very loth that that fhould be true, and therefore you are 
not willing to hearken, to hearken with a deer heart, fo 
as ro be willing to entertain the Truth, if it doth prove 
to be a truth 5 that foal that (hall be willing to retain e- 
very truth, and be willing to let the truth prevail what e- 
veritbe, that's a fign of a gracious heart; but the lulls of 
mens hearts do hinder them from hearkening, and they 
are loth to hearken to thoic Truths that comencexeit to 
them 5 but when a man or woman (hall be able in the pre- 
tence of God upon examination of his or her heart, to fay, 
QhLord, let thy iruth prevail, thouknoweil that I am 
willing co hearken to every Truth of Thine, though it 
mould pluck away all my outward comforts, I would fain 
know thy Truth, and I would know the drifted Truths, 
what Truths they are that mod concern thy Glory, and 
-thyWorfhip in the beft manner, whatever becomes of my 
Credit or eftate, Lord, let thy Truth prevail in my heart : 
(Kay) here's a gracious heart that will thus hearken to 
God and his Truth : But they have uncircumcifed ears, 
they cannot iiear(Taith Jeremiah- ) fo, through thecorrup- 
. don that is in mens fpirirs they cannot hearken to thofe 
things that feem to make againft them. 

But thelaft words of all here, isthethreatning. 

Iheyjhall he wanderers among the Nations. 

Qbf«ik It is a judgment to have an unfetled fpir/t wandring up 

and down,and can fettle to nothing : fomtime$ in this place, 
fomctimes in that ; fometimes in this way, and fometimes 

Ucclefe.y in another; this is a judgment of God. Solomon hath fuch 
an expreffion, The fight of the eyes abetter than the wan&ring 
of the defines \ the wandring of mens appetites anddcfires, 
work a great deal of vexation to them. 

Again, obferve that, Ihojervho arecafi away out of Cods 
bcHpt) they can have no reft, they go about like the unclean 
%it it, fteking reft, but can find none. Ffal, 13?, Here mtt 


Ver.i7» the Frophejie of H o s E a. 297* 

I reft for ever : The Church of God and his Ordinrnces are ** the He- 
Gods re ft 3 and fhould be the reft of the hearts of his people, ^w«» 
and they are indeed the reft of the hearts of thofe that are em P ha " cd 
gracious; but alas poor foul ! who art wandring from vj*% 
God, Whither goeft thou ? where indeed will be'thy reft? .then the 
Jtwa> the Curfe of God upon Cain^ to be a wanderer up walking" 
and down upon the face of the earth. foul,p*fo 

Eut you will (if, May not men be wandettvs % (that is) may Q^ arg 
n : t they be cafi out of their Habitat tons and, Countries* and ivan- * 

da up and dorvn^ andjet not be caft off from God ? 

Ifb true, we reade in Heb. 1 1. that the Christians wan- AnCw. 
died up and down in Sheep skins, and Goats ^klni^ whom ^dyi j; 
the world was not worthy of : But that was in a way of 
perfccution for God, and for his Truth :it was not Becaufe 
they would not hearken, but becaufe they would hearken: 
and though thou fhould fi be fore'd to wander from thy 
Brethren, and the fweet Habitation that thou hadft, and 
thy Friends, perhaps thou art fain to wander up & down 
even for thy life, yea, but canft thou fay. Yet I hope I am 
not one of Gods caft. aways? It's one of Gods Epkhiee3 
that he glories in, That be will gather the oui-afs of If ad ; 
Man hath caft me out, yea, but I blcfs God, 1 carry a good 
Confcisnce with me 5 and that man or woman needs nor 
be troubled with wandring, that can carry a -good Con- 
science with them; you are call: out from your Friend?, 
yea, but ftill thou haft the Bird that fogs in thy boibrde : 
Canft thou fay, I have not caft away thy Co nandements. 
Lord? Indeed if a mans conference tei him, thaMti.-tY 
caft away Gods Commandements, then if he wander? 2 is 
dreadful to him : What, though thou art wandring from 
thy houfe, from thy outward comforts, but not from 
Gods Commandements 5 Caft me not mt oft ! y p re fence, fair h ' 
7>avid; though thou beeit from thy friend's, Jtefcnbt from 
Godprefence: here it is, I will caft them out among theNa* 
thus. It was a Curfe in Pfal.44, 1 t. Tb** haft featured ur pr d 4 jjj| 
among -the Heathen,' It was a great Judgment oi God, to he ii,#jtyftw 


, 29 8 

An Expojttionof 


Scattered among the Nations, for they were a people that 
were (eparated from the Nations, and not to be reckoned 
among the Nations, and Gods peculiar Treafure. There 
were thefe three expreflionsj, not only to be wandering a- 
mong the Nations^ not only among Strangers, but among 
Heathens, among Blafphemers, this mull needs be a heavy 
and fore judgment, to be caft among Idolaters ; This Curfe 
is upon the Jews to this very day, how are they wande- 
rers among the Nations 1 

Let us learn from hence. To prize the communion of Saints ', 
let us learn i what a bl effing it is to live among our own 
People, efpecially among the Saints, in the enjoyment of 
Gods Ordinances, let us make ufe of it now left God teach 
us what it is by cafting us away and making us to wander 
among the wicked and ungodly, then your confeiences 
will fly in your faces and tell you. Oh! what times we 
once had, and what fweet communion had we? but we be- 
gan to negle£t the prize that God put into our hand. Oh! if 
we were where once we were, we would meet often, and 
pray, and confer, and we would labor to edifie one ano- 
ther in our moft holy faith, and warm one anothers fpi- 
rits, not fpending all our time in wrangling and jangling, 
Oh! but now thofe times are gone, and we are caft away 
and are wandering op and down among wicked and un- 
godly people. Truly there hath not been a time in many 
years when the communion of the Saints hath been fo little 
improved as at this day, we now wander (as it were) a- 
meng our felves, and little converfe one with another, 
what fcould we do living together? Juft were it with God 
to bring this Judgment upon us, that we fhould wander 
among wicked people here and there, and that we mould 
not come to fee the face of a Saint to have converfe or com- 
munion with them. Thus we have finished this Ninth 



the Prophefe of H o s E A. 


C.H'A P. X. 

V E RS. I. 

jfraeli* an empty Fine-, he bringeth forth fruit unto 
himfelf: according to the multitude of hk fruity 
he hath encreafed the Altars : according to the 
goodnefofhk Land) they have made goodly Ima- 

^cfo4^c$i ERE Gmlter makes the be g'nn* n g of 

Wmmzmi Hof ^ s feventh Sermon - - The Ar g umen « 

^^^^||pdlF is like unto the former, upbraiding and 
^SSl H pipj^* threatning. Ho/ea had to deal with 
|||^gj§)S§|' tough and ftought fpirit*, and there- 

S^^SS^jcSI forehe ftiU ftrike8 witb ^ ar P rebukes 
<** **» v "***- «••• and fevere chieats. 

I/r*ie/ & an empty Vine. 

The Church is often in Scripture compared to a Vine* 

in P/*/.8o.8.. thou haft brought a Vine out of Egypt : fW haft pf. $o- & 
caft out the Heathen and planted it. And in that known place JJ^f.i^ 
J/i. 5.1, AW j?i# lftngunto ntj well beloved a fong of my bv 


goo An ExpoJitioB of Chap. io. 

lovtdy touching hit Vinyard. 

The Church is compared to a Vine. 
Firft, There's no plant hath a more an promifing out- 
fide than the Vine hath, theoutlideof it, how mean is it? 
looks as if k were weathered, rugged, grided, weak, and 
hollow the ftalk^f it : and this is the Church, the out- fide 
.of it is very unpromifing, little beauty and comlinefs; as 
Chrift himfelf had little beauty and excellency in his out- 

But yet fecondly. The Vine is the raoli fruitful plane 
that grows out of the earth 5 Pliny (that great Naturalift) 
tells of very ftrange fruitfulnefs of fome kind of Vines, in 
his 14. Book, and 4. Chapter, hetellsof ten Culei (that's 
his word) that an Acre of Vines brought forth in a year, 
which comes to a matter of eighteen hundred gallons : 
nay in the 1. Chapter of his 14. Book, he tells of one fleck, 
one fingle Vine, that was planted by Livia the Emprefs, 
thatyeeided an hundred and eight gallons of good Wine 
yeerly. The Vine is a very fruitful thing, though un- 
promifing in the out fide. And what fruit indeed is there 

tout 1^00 brought forth to God in the world but by his Churches? 

$Al!ons. an( j Go( j eX p e &8 much fruitfulnefs among his people; 
however, as you fhail hear, they are charged with being 


Thirdly 3 No plant requires fogreat care as theVine j What 
a deal of do is there in dreffing the Vine and underprop- 
ping of it a and pruning of it, looking to it continually? 
and the Lord hath the greateft care of his people*, of his 
Church : himfelf accounts it no diflionorto be the Huf- 
bandman, as he is faid to be in John 1 5. and in Ifa. iy. 3. 
you have a moft admirable exprefTion of Gods taking care 
ofhisChurch,ashisVine. I the Lord do keep it ■; InnU wa- 
terit every moment * left any hurt it, ImUJ^ep it night and day. 
I will keep it and I will water it, and every moment left a- 
ny hurt it, I will keep it (again) night and day. And 
this is tfre Vinyard that he fpeaks of in the beginning of 



the Trophefie of H o s E A. 


the jlringj 
in tUVmc 

this Chapter, and it was the Vinyard that brought out 
red Wine, the bcii fort of Wine. T hofe that bring forth, 
the belt fort of Wine ih all have the beft of God* care and 
charge and protection over them. 

Fourthly, The Vine it is the mod depending creature 
in the world, it is not able to under-prop its felf, but muit 
have props more than other Plants, and therefore Nature 
hath given unto it (trings by which it catches hold upon a- 
ny thing next it: And fo the Church, the Church is 
weak in its felf, and is the moil depending thing in the 
world, depends upon its props that God affords unco it j 
you have an excellent place to fee out that in If a. 27. ?., 3, 
ver. there the holy Ghoft fpeaks of a Vinyard of red Wine, 
and in the 4. verfe, Fury a not in me$ which (hews thafi ^2.7,2,3 
there mould come a kind of great ftormand tempelt, but 
he would not have his People to be difcouraged. Fury is 
not in me- And then in the 5 • verfe. Let him tak$ hold of my 
Jlrengtb, that be m.ty make peace with me, and be (ball make bis 
■peace with me. Let him take hold of my ftrength ; that is, 
fpeaking to his Cuurch as a Vine, in the time when my fu- 
ry is abroad, yet do youlikethe Vine, which catches hold 
upon a pole, and there under props its felf, fo let him 
take hold of my power, let him aft faith upon my power 
in timeofftorms and tempers and he (hail make peace, 
though he hath never fo much trouble abroad in the world 
wit Hot hers, yet he may, he (hall have peace with me. 
That's the nature of the Vine to catch hold upon that 
which v next it, and efpecially in time^of iforms, when 
the ftrpngert Oaks are rent in pieces, yet the Vine catching 
hold upon the prop> it hath, refts there. 

Fifthly, If it be not fruitful, it is the mod unprofitable!* 
thing in the world. I fuppofe you know that place in 
Eze\- i5» 2 - W'h*t if (be Vine tree more than any nee, or than a 
branch tvbicb is among the trees of the Forrefl '$* Shall woodbe ta- 
ken thereof to d> any wor\ , or wiB men take a pin of it to hang any 
veffel thereon . ? Behold, it frail be cijl into the five for fewel 5 Jt 

Q.q *« 



302 An Expojition of Chap, IOw 

Is not meet for any work, the Vine is meet for nothing, 
not to make a pin if it be not fruitful. And no people in 
the world arelo unprofitable as Prbfeflbrsof Religion i£ 
they bring not forth the fruit of godlinefs, and the world 
may be rid of them better than any people elfie if they 
bring not forth their fruit unto God. 

And then further in the fixt place, A Vine is the rrsoft 
fpreading plant that is, that fpreads larger than other 
plants, and fills a great deal of room with the fpreading of 
the branches of it, and fo you have the Promife of the 
JP|i t 27.6, Church in //*• 27. 6. Ifrael frail blojfom andbad^ and fill the 
fact of the world with fruit. 

And then lafily, The Vine is the moft tender, fofr plant, 

and it is the Emblem of peace, the fitting under our Vines, 

it is to fet forth Peace. And fo the People of God they 

fhould be of tender foftfpirit*, not like the Bramble, nor 

the Thorn full of pricks , if we fit under Thorns and 

Brambles we may be prick'd wi^h them ; but fitting under 

the Vine there is nothing but fweetnefs and delightfulnefi 

there: Ifrael it aVine 5 yea but he is an empty Vine. The 

word in the Original is a Participle* an emptying Vine, 

and yet the fen fe will come much to one, an Empty Vine* 

TP^ or an Emptying Vine : that is, Though there be much coft 

Ex beftowed upon Ephraim, foas he might be fruitfni, yet 

Xp ° " he makes himfelf empty . 

This (hews how he comes to be an empty Vine ; not be- 
caufeGods mercy is fcant to him, but he makes himfelf fo 
by his fin, what juyce & moifture he hath he doth empty It 
forth into other things, and fo is empty. 

Ifrael was a Vine full of clutters, refrefiiing God him- 
felf, as you heard in the ninth Chapter, that he was to the 
Lord as Grapes in the Wildernefs, as a Vine that did bring 
forth Grapes in the Wildernefs, that was fo fweet to a 
weary and thirfty traveller. Ifrael wa* once fuch a one, 
yea, but now he is come to be an empty Vine, though he 
grow* in the Vinyard of God, and not in the Wildernefs. 


Ver. I. the Prophejre of Hose a. 303 

Empty] and no merviil, for as you have heard in the iat' 
terendot the former Chapter, he would not hearken to the ^f/?V 
Lord, he would not hear the Word of the Lord, the Lord tf3gUJt Vm 
threatens to caft him away, becaufe he hearkened not to 
him, from whence Luther hath this Note, The Word U like Vtrhutctn. 
a fruitful rain, there can no true fruit he without the JVord, thofe W am fa- 
that will not hearken to the Word, no mervaii though c "" da l ,u ~ 
they be empty, it is the Word that makes fruitful, it is ^rfoSfc' 
that that is as the fruitful rain : Thofe that leave and for- poffuntve* 
fake the Word, obferve them how fruklefs they are, what npuBut. 
*mptyfpirks they have-, many that heretofore were for- Luther. 
ward in hearing the Word, and loved it, the Word was 
delightful to them, Oh ! then they were fruitful 5 but 
fince they have been taken off from the Word, converfe 
with them now and you (hall find their fpirits empty, and 
their lives empty ; and there's no men in the world fo emp- ivd-tror- 
ty as thofe that would worfhip God in another way than flippers 
the Word appoints, men that would think to worfhip ™W» 
God after their own fancies, and waies. Oh! how empty 
are they in all their Worfhip they tender up to 

But the main Note and Obfervation is, That emptinefi in Obf.r. 
thofe that prof efhhemfelves to be Gods People] is a very great evil. 
Oh! it is a great charge upon thofe that grow in Gods 
Vinyard, that profefs themfelves to be Gods, to be charged 
with this. That they are empty, an empty Vine. When we • 
would fpeak of a man contemptuoufly, as one that hath no 
natural or aquifite excellency in him, we fay fuch a one 
is an empty, or a flight fellow 5 and that's the meaning of 
the word that you have in Mat, 5. 22. Who fiever calls hit ^"l*' 22 
Brother, Racba,jhaU be in danger of the counfel$ the word Ra- pMn'd** 
cha, it is empty, it is as much as if he mould call his Bro- 
ther an empty fillow, for that's the fignification of the word 
Empty, And in Jam, 2. 20. Knoweft thou not, vain man, lam.i,z& 
tbdt faith without works is dead ? The words are, Oh etnpty **K.J 
wan, knoweit thou not, O empty man, that faith without 
Q.<! 2 works 

504 An Exfojiiion of Chap.iO. 

works &rc dead > There's many that keeps a great deal of 

nolle of Faith , and of Gods free- Grace, and yet are excrcarn 

fimtAntu (empty men and underftand little of the tiue excellency ot 

Twmwis, t ^ e Q ovenant f Grace ; Knowtft thou not^ empty man 9 thai 

Faith without Works it dead? Speak as much as thou wile 

of Faun and Gods Grace, yet if there be no Works 3 thou 

art an empty man. Natute will not endure efnptinefs-; 

forneof the Phylofophcrs have faid, that the world would 

,vacumnon rather be diflolved than there fhould beany vacuity ; crea- 

datur, turev will move contrary to their nature rather than they 

will faffer a vacuity. Certainly an emptinefs in thef, uls 

of Gods people, it is the worft emptinefs that is in the 

Reafons. wor]d . Forj ' 

Firft, It is the meft unnatural thing for a Vine to be 

Andfecondly, For the Saints to be empty, they are a 
diftionor to their Root that they do profefs they are upon : 
Ghrirt he hath all *e fulnefs of the God- head in him.; And 
of bit Fulnefl rre are to receive Grace fir Grace : To grow up- 
on him, upon fuch a root and yet to be empty. Oh ! what 
a difhonor is this to Jefus Chrift ! 

. ' Thirdly, This fruftrates the Lord of all the care, and 

cod, and charge that he is about, if thou wert another 

plant that grew in the wildernefs it were not much, but a 

Vine, and one in Gods Vinyard, and yet fruitlefs. Oh this 

• is a fore evil I Fourthly, There's no blefling upon thy foul 

J&4U 8» ii" thoubeeft an empty Vine in Ifa.65. 8. As the new Wine is 

found in the, clufler, <a?id one faith 9 Definy it not* for a blefing 

is in it. If there be Wine in* the -clutter, then a blefling 

. is found in it, but otharwife deftroy it. No blefling is 

found in thofe that are of empty fpirhs. 

FiftJy, It there be grace, itlsthe Divine Nature its felf, 
and cannot that bear fruit > It is an evil in a Vine to have 
but a little moifture, to ilx>ot forth in leaves and bear no 
fruit ; yea but what is that unto Grace that is the Divine 
Nature its felf, the moil: glorious thing in the world? 


Ver. I . the Prophefe o/Hosea. 305 

Therefore for Chriftians to be without fruit is an excee- 
ding great evil, Doeft thou know what fruit is?. One gra- 
cious a&icn that comes from the fap of the Root thatds in 
Chrift, it is more worth than Heaven and Earth •, any one 
gracious Act (Ifay)ic is more worth than Heaven and 
Earth, Ohthefruitof the Saints is fruit to eternity, and 
to be without this fruit muft needs be a great evil, thofe 
that are empty and without fruit (you knowj they are 
faidin^^^- to be but ^branches, not branches, they 
that bear no fruit are faid to be but as a branch, and then 
fuch a branch as mull be cut off, God will cut them off, 
cut (jff thofe branches; he will cut them off from their pro- 
feilion and fuffer them to fall fo as they fhal not continue 
in their eternal profeilion, and they (ball wither , he will 
curfe their very commoE gifcs that they have. 

6. Oh! how many that heretofore feemed to flouri(h,yet 
but leaves, and beariogno fruit, now their leaves aregon 
too, and their common gifts are taken away from them, 
and not only withered, but fliall be cad away, caftaway 
from God, and out of the hearts of the Saints , and men 
{h41 gather them, the men of the world they {hJl catch 
them, and fothey [hall joyn with them, and they (hall 
make ufe of them, and they (ball be ca ft into the fire and 
burnt ; caft into the fire, not for a fiery tryal, bat ca-ft into 
ihe fire that they may be borned :/theferci the threatnrngs 
againft thofethat bear no fruit. It is the glory of Gods 
People, to bt filled with the fiuits'tfRi$teoHfMfs 3 Vhil.i. 
II. 7o be fiBedtoith the Spirit. Efbef^iZ. Yea, to he filled 
with aUtbtfiil?iefiof^cd,Iij7hef. 3 Ac } . Salt is eKoec*cd of the 
Sainti 5 rhat they fhou-l-d be fili^-with slthe fulnefs of God: 
Oh! how contrary is this to emptying? And furely nTd 
the Saints mould be with fruit, bec?.uf e they are the very 
fulnefs of Chrift, the fulnefs of him that fills all in all : In 
Epbef. 1. lafrverife/the Church fe.nrity to be the fulnt? df Cap.t.tfiti, 
tftfta Chrift bimftlf ( h n <\ frail the Church bean empty 
S/ine,when as it is the very fulnefs of Him that file al in al > 

7: An ' 

god Ah Exfofttion of Chap. 10. 

7. An empty fpirit is fit for the Devil to come to pofftfs ; 
Mat. 12. 24. he found his place empty, and then he comes 
in : # where the Devil fees an empty fpirit, there's a fit place 
for hira to come. It is an evil thing for you to grow up- 
on Gods ground and to cumber it, to cumber any part of 
Gods ground 5 it may be if thou wert gon, there might be 
another in thy family, or place, that might bring forth 
fruit to God ; but thou hindereft, God might have more 
Rent fas I may fo fay j for all his pofftflions in the world, 
the great Rent is, the fruit that the Church bring* forth ; 

Cwt.% 11 in Cant. 8.1 1 . it is faid, that Soiomm let out his Vineyard, 
and it brought him in a thoufand pieces of Silver for the 
fruit of it. And God he lets out his Vinyard,and his Rent 
(I fay ) it is the fruit that the Saints bring forth to him ; 
What glory hath God in the world, if thofe that profefs 
themfelves to be his people mould be empty 1 

8. God doth not let us fit under empty Vines; our Vines 
they have bin fruitful Vines^ lhall we then be empty Vines 
our felves **. 

9. The Lord hath juftly (truck this Vine here in England s 

and our Vine bleeds; it bleeds, and is in danger to bleed 

to death, and what though it doth, it hath brought forth 

little fruit, and therefore it's juft with God that he (hould 

let this Vine even bleed now to death. 

jo. According to the greatnefs of the opportunities that a- 

ny man hath, or any fociety of men, fo is the greatnefs of 

the evil of emptinefs: Oh! now to be empty ,when God puts 

great opportunities of great fervice into our hands, now 

to be empty when God expe&s great fervices. Oh ! it is the 

moft vile thing of all. Oh my brethren, that we were but 


XSk.u But # this bc an evil thing to be empty, than what is it 

to bring forth the Grapes of Sodom, and the Clutters of Go- 

rnorrah? to bring forth the Wine of the Gall ofAfps,wild 

Grapes * And yet a great deal of fuch fruit there hath been 

brought forth ; And truly the fruit that moft men have 

"" brough 

Ver. I . the ProphefiecfH o s B A, 


brought forth now, they are wild Grapes at the beft. If 
men do any thing,yet they do fo mingle the vanity of prid, 
the fowrenefs of their own fpirits, the rigednefs of their 
own nature with what they do, that all is but fowr before 

Well, To conclude this, about the emptinefloftbe Vine : tt^ - • 
Oh I let us prize fruitfulnefs more, and fay as the Vine 
thathbroughtin/in the 9 th of Judgej>Sball I leave mj W'mt lud i* 9* 
which cbeeretb God and m inland go and reign over you ? Oh fo, 
Shall we leave our fruitfulnefs upon any earthly advantage 
in the world ? Let us account it a greater advantage to 
bring forth much fruit to the glory of God, than to glory 
in any earthly advantage: No matter what becomes of us, 
fo we may be but fruitful ; though God dung us, thou gh 
hecaft all the filth and reproaches in the world upon us, 
yet if God will make this butcaufe us to be fruitful, it is 
ho great matter. 

But further from the manner of the Phrafe. 

Ifrael is a Vine emptying its- felfi. 

That is an aggravation of emptinefi when we empty our 
felves, when God is not wanting to us in means, but we are 
the Caufe of it. And what isthecaufe of emptinefs, but 
the emptying out our ftrength and fpirits to our lufts and 
the world } No mervail though we have no fruit for God, 
and ftrength in his fervice, when we let out all toother 

And the ofd Latin here turns it, Akavie vine. And the Viwfron. 
Seventy they have it, A Vinetbat brings fortb goodly branches: dofa vulg. 
Andyetit*s faid here ewp:y> that is, all the ftrength and «?*■#*-, 
juyce of it is let out in the goodlineft of the branches and llZ'sha- 
leaves. Oh ! fo, many Profefibrs in thefe daies they emp- bmsyaU 
ty out all their ftrength that they have and all their parts mitts. 70. 
meerly into leaves, and have goodly branche>,make good- 
ly outwatd piofeflion, and goodly words they give, and ^ffi 


308 AftExpoJUion. of Chap. I o.; 

will fpeak much of Religion, butnothing bat leaves, no- 
thing buc word, all chis while, 
■ Plin./tf. ' Viiny in his 17. Book and 22. Chapter, faith of Viner, 
17.wp.22 that it is fir (at kaft for two years together after their. plan- 
ting) that they fhould be cut down to the very ground^ 
that they may not fprout out in leaves, and fo tolpfe their 
y Pro juyce and ilrength at the root. And truly this is that that 
ftjfitsjfiofl hath loft the hopeful beginnings of many yong people in 
Be kepi thefe times, they have prefendy fprout ed out into leaves ; 
doivn f for never was there a more hopeful time of yong people 
than at the beginning of this Parliament, and no greater 
encouragement was there th<ui from them at that time,. (I 
will not fay it is wholly loft,) but Oh .' how many of them 
that began to understand the w<ues of God, hath let out 
all their ftrengthin leaves, and conteuS, and difputef, and 
wranglings, and Grange kind of opinions, and little fruit 
is come of any thing? Nay, there is little, favor at all in 
their fpirits; Oh! how happy had it been if fo be that God 
had kept them down in a work of humiliation to the very 
The bene- g roun d for a yeer or two together? Now that's a thing 
nulh hu- that is altogether laid afide, any work of humiliation, but 
tniliatiori. prefently they fprout out into leaves. My Brethren,what- 
foever may be faid, or whatfoevee heretofore hath ieem-d 
to be preached [to the contrary] yet certainly if rightly 
understood hath been but the fame things that mufi of ne- 
ceflity be acknowledged 5 we donotprefs Humiliation as 
the Condition of the Covenant of Grace, we look not at 
itfo, but Humiliation keeps tne fpirits of men low , and 
empties them of themfelves, and keeps them down, (I fay) 
this is that which would have made them a great deal more 
fruitful, and they could not have run up as meer leaves,and 
their ftrength fpent : and fo, how many of them are fallen 
cffagain, not only to be flight and vain, but to be wic- 
ked and ungodly, and quire naught, becaufe they were not 
kept down low for a while, but God ordering things that 
they fliould live in times of liberty 3 Oh ! how luxurious 


Ver.i the Prophejie 0/ Ho s E A. 309 

havs they grown that way > When God lets a people grow Afange. 
rank and prunes them not, they quickly growbarrep. Y ' Uith l% 
We had never fo many rank Chriflians as we have ac this pJ]frf rs 
day that grow ouc in luxurious branches, and they think \ Q y e \ n 
they haveover-topt all, becaufe they can talk more than timesof 
others do, when as there aie fome poor Chriflians that Liberty. 
grow low to the ground, and when they get a little com- , . 

fort it is gone away from them prefently, and they walk n°^/' n " 
"humbly before God, and no body takes notice of them, _ 
but aje defpifed and contemned, O ! thefe will grow and 
be delightful to the pallate of God, when fuch rank pro- 
feiTcrs as thefe (hall wither and be caftcut. The pruned 
Vines bring forth thebeft fruit; and therefore that's ob- 
fervable : compare Ifa. 5« with the 27. there's a Note very tf a * f' 
obfervable: In the 5. Chapter, God complains of his Vin- C ^Tchi 
yard, that he lookt for Grapes, and they brought forth z?t *?* 
wild Grapes 5 but there the Prophet fpeaks of the time be- explained* 
fore the Captivity : but in the 27. Chapter there is a Scrip- 
ture that^ems to refer to the times after the Captivity, 
and there the Vinyard of God isfaidtobe a Vinyard of 
red Wine, and God fpeaks much unto it what it mould be 
after thetime of the Captivity, it mould bring forth the 
bell kind of Wine, for then God prun'd it ; they thought 
that God would come in a furious manner upon them, no 
(faith he) Fury U not in me, but this is all the fruit, to purge 
away their fin. The Vines that are prun'd bring forth the 
beftand the mod fruit. 

But I find other Interpreters upon this text, [Ifrael is an £ xpo f 2 - 
empty Viae fj They turn it thus: Is a fieiled Vine. And Vmsjpoli- 
Lutber refers it to the emptying of the abundance of her ri- ala,dnep- 
chesandprofperity; Indeed thefe two go together, Emp- ta - 
tinefsof fruit, and being emptied of our comforts and L ul ^ er »_ 
profperity., to be fpoiled : Ifrael hath fpoiied her fclf, and 
I have for her (ins let the fpoilers come among them, and 
fo hath emptied her of all her good; even while fl:e enjoy- 
ed her outward profperity, (lie was emptied of the blellirig 

R r of 

3 l ° -^» Expofition of 

of God upon her j -but after- the Lord emptied her even of 
ail her out ward good too. 
Obf. And that's the Note from thence: Thai fin rriU empty aland 
of aU^ the bkjjings God bath empty a family ,or perfon : 
W\± ii i a . nem 3P«ying thing, fm empties Lands, and" Kami- 

■*?&« 1»« 3 and perfon-8 of all their outward comforw, in Jfa 4 
11 . there God threatens the Line of confufon, and the Stones 
ofcmptinefiforfin- and Oh! how hath it emptied many 
parts of our Land? how hath fin emptied us ? what empl 
ty houfes are there in many places > houfes that were wont 
in every room ohhemto be fill'd with furniture fo brave 
and glittering, now the Owners come into their houfes 
and look upon the bare walls and fee them empty of all the 
rich furniture that was in them 5 Oh ! what empty chefts. 
that were fili'd with fuch brave cloaths heretofore, now 
they are broken to pieces, and thofe places that were fili'd 
with diet and plenty are now empty j Barns «ripty 3 Purfes 
empty, and Beiliesempty, and the Veins of men emptied 
even of their very blood- Oh ! how are we * fpoiied 
Vine now at this-day! the Vinethata while fince was fo 
delightful to God and mam, and fo glorious even in the e- 
jteemofall round about us, yet Oh now! now hath the 
Lord fent his emptiers to empty us ; as in Nabum. 2.2. Ibe 
Lord baib turned away tbe excellency of Jacob, as the excellency 
of Ifrael : for tbe emptiers have emptied' them out, and marred - 
tbdrVinzbrances. This text is fulfilled towards many parts » 
or this Kingdom at this day. 

An empty Vine, and brings forth fuit to her felf. 

This is very ftrange, Empty, and yet bring forth fruit . 
Ir (he brings forth fruit, how empty? Yes, it may very 
weii (land together, fhe brings forth f nut to ber felf, but 
ihe is empty in regard of any fruit fhe brings forth to me, 
but yet fhe hath juyce and fap enough, to bring forth fruit 
loha: felt Oh! how many people that are barren to- 
wards • 

Ver. f . the Prophejte of H o s E A. g t i 

wards God, and have no abilities to do any thing for 
God, but when they come to tuemielve. to do any unrig, 
Oh how aaive and (tirring are they i buc when you put 
them upon any duty tor Ood then tney are weak and una- 
ble,&the like:but ifcifrwas in a matter that concern d tnem- 
felves there they have fpiric enough & to much a great deal; 
If parents have children that nn agdinit God, tneyaienoc p arms 
teniible ar all, but if they do any thingag4init themieives, 
Oh ! how do their fpirits rile, and wnat rage is there in 
thefamiiy? The truth is, were our hearts as tney Ihouid 
be, if we have no itren^th tor God we Ihouiu have none 
for our felves, yea, we would even realun to, when as we 
complain. Oh! that we are weak in. our memories, and 
arc not able to refiit temptation, and we can do notning 
for God, we mould take a holy revenge upun our ielves 
and fay. Certainly if lean do nothing tor ^od, i wm do 
nothing for my ielf neither, Ir I cannot rejoyce m God I 
wilinotrejoyceinmyfeif, and it 1 cannot take care for 
God I will not take care tor my lelf 5 to be barren to G d 
and fruitful to our ielves, this is a great difproportion. 

He bringetb forth fruit to bimfdf. 

The old Latin is ,*.$, bimfiif, fo they turn it, he £fl'" 
bringsioith truit W^eto himielt. J cU 

Mm .fbaft principles mil do bafc things, corrupt hearts will ^ f - 
have corrupt traits. An ingenuous fpirit sometime, won- 
ders to feethe w,i«j of many men fo bafe and vile as they 
are, men imployed in poblickimployment that have op. Applied* 
portunity to do God a, great deal of fervice and when U K 
come, to it, how fordidly andbafely do they carry th"m 
felves, not wring what becomes of the publick good, of 
God, and Kingdoms, and Churches, fo be it they may 
fcupe but a little to themfelves i Yea, but do not wonde/ 
K «, iruit uuable to „ cmfelves, they aremen of bale f P ! 
tut, ol bale corrupt prjnc T les, and therefore they brine 

R r ? forfb. 

3 * 2 An Exposition cf Chap, i o. 

bring forth fruit like themfelves, fruit like the flock 
, that they areon. And fo many times children are like 

their parents, their parent? are wicked, and they wicked 
accordingly. Like an Impor Branch offucli aftock,fuch 
are the fruits of many. ****?* 

But' be brings forth fruit to bimfelf. 

p * That is, in all that he doth he aims at hiaifelf, he hath 

^° ' regard to his own end^, to fetch about his oivn defigns, to 
bring his own plots to an h7ue, and all mud be fubfervi mt 
to fome.defign that he drives on ; Fphr.iin had many de- 
igns and plots that they drove on to njake themfelves to 
be rich, and ajl their iirength, and what they wece able 
to do it was for nothing but to be fubfervient to their own 

Zacb.7. defigns: It wasfaid of Judah in their Captivity, in Zacb. 

f, <5. * 7«\5*A They did faft, and eat^ and drinh^to themfelves^ all 
that was done it was nothing but to themfelves ; whereas 
the fruit that they fhould have brought forth, it mould 
have been to God, and not to themfelves : There is a very 

fwgj.ll fweet place for that in Cant ^ 7.13. At our gales an aU man' 
vir of pka\intfr tilts 7iew and old ',■ which I have laid up for tbee % 
Omy beloved. Thus fhould every gracious heart fay, and 
efpecialiy he mould fay fo then when God makes your 
hearts molt fruitful with pleafant fruit new and old; 

Hotvtoufe Have ye at any time found your hearts rnoft enlarged to 

curenhrgo God, and you could melt towards God, and had full ex- 

menu in. preffions in the prefence of God, and acting of your gra- 
■ ; ' ccs ? Take heed now that thispleafant and fweet fruitthat 
you have, that is new from God, and your old experien- 
ces that yon have had heretofore of Gods goodnefs, let 
not corruption reap that that God hath fown, you know 
it is a Gurfe that one fhould fow and another reap; it is 
God that fows, and (hall the flefh reap now ? and fhall the 
Devil reap? Oh ! let not thefe fweet fruits, efpecialiy the 
fruit of enlargement in prayer, and the fruit of abilities to 
do Cod fervice in any publick work* Oh! take heed that 
:M$be not for your felve*, do not you take in the glory to 

Ver.i the Prophejte of H o s E A. 313 

your felves. Oh ! but let this fruit be for your beloved ; at 
any time when you find your hearts mofl fruitful, graces 
moft fully exercifed, Oh think thus, I will lay up this 
for my beloved, I will lay the experiences of the goodnefs 
of God unto me that may fit me to glorifie God more than 
heretofore. Oh that's fweet indeed, when God comes 
in with fruit, and we lay it up for our beloved ; God he 
isto have all our fruit : youfhall obfe.rvein Cant. 8. that 
S lo??i on Uc cut his Vinyard, and m rk, in lecting out his 
Vinyard, he muft have a thoufand pieces of filver, and the 
Husbandmen muft have two hundred : if God doth af- 
ford co us fome wages for what we do, let not us take the 
greater part unco our (elves, let Solomon have the thou- 
fand, and let us be contented if we may have two hundred; 
but ordinarily we take the greater fum,and return the lefs 
to God in any fruit : but if you obfervethe i2.verfe, the Verf*i2i- 
difference ber.ween Solomons Viny&td^and Chrifts Vinyard, 
Solomon let out his Vinyard, But my Vinyard^ which is 
mint: and there is noted this difference, That JefusCh rift 
he takes the care of his own Vinyard 3 he doth not let it out. * 
And therefore if we have any thing, we mull not have it fo Applied* 
much for our Wages as free gifr, for Chrift doth not let 
out his Vinyard as Solomon did, but he keeps it and dref- 
fes it himfelf, and therfore it is fit that he mould have all 
the fruit. In lfa-. 6\. 3. that they might he called*, trees of V A f*'?£ 
Righfeoufixflj the Tlantingofth Lord, that he might he glorified. ex r aine4 ' 
Such ftould the Sainrs be, they fhould bring forth fruits 
unto God. And in Philip 1. 11. Being filled with the fruits Pbihi.1% 
ofRighteousmfls which are by Jefia Chrift. unto 'he glory and 
praifeofGod. So (hould the Saints be, and all the fruits 
they bear. 

But Carnal hearts they aim at themfelves, all that C*mal ! 
they do they act from a principle within themfelves, and kea(tu 
no further, and therefore they cannot go beyon i them- 
felves. It's an argument that all thou doeft hath a princi - 
pjsnot higher than felf> when thou a&eit for thy felf; 

3 1 4 An Expojitim of Chap. i.o. 

whereas the principle that the Saints a& by:, it is the prin- 
ciple of Grace that comes from Heaven., and therefore it 
r&cJ, Cirries antp ^ye^ as the water is carried as high ast he 
Lie Eel Fountain from whence it comes. A felvifh heart is anar- 
ch X.7.J row heart 3 but a graciouyheart is a heart enlarged, it en- 
larges its felf to intinitenefs 5 and that's the property of 
Grace, though it cannot be infinite., yet it is enlarged to 
infinitenefs. Thofe that work for themfelves, the truth is 
they loi'e themfelves in their working, and loleall their 
fruit j it is thy worft felf that thou aimeft at 5 there is a 
kind of felvifhnefs that we may aim at, that is, if we can 
make God to be our own end, our happinefs, as the Saints 
do, no men in the world do more for themfelves than the 
Saints ; yea 5 but how' becaufe they make more of their own 
good to be in God than themfelves, and they make them- 
ieives to be more in God than in themfelves, and therefore 
they have themfelves more than any, but they have them* 
felvesin God; and no men looies themfelves more*han 
thofe that feek themielves molt : He that wiU lofe hU life^foall 
favzit ; thofe that will aim at themfelves, what is that 
but a little money.and credit, and elteem of men ? Oh poor 
bale, vile heart, haft thou nothing elfe but this, whenas 
all the Glory that is in God Himfelf may be thy portion, 
and thy felf may be in it, that if God Bimfelf be happy, 
thoumaieitbe happy, becaufe God Himf elf may come to 
be thy portion ; and is not that a better felf to be emptied 
into God ? but therein thou dareft not truft God, nor thy 
felf to empty thy felf into God, but certainly that is the 
Phil.2'11 Way to enjoy thy felf. .Every man cares forbis orsn (faith the 
Apoftle.O but no man for the things efjefus Cbrift. Oh ! this 
feivifhntfs it i vile at zll times, but never fo vile as at this 
time, tor men to look and aim at themfelves, efpecially for 
men that are in publick places, now to be felvifli is the 
/- -, moft abominable and the moil foolim thing in the world : ■ 
' 4 1 e for Manner?, in *:he time of a calm then they may look to 
their feveral Cabins; but in the time of a ftorm, then to be 


Ver.i . the Prophefie of H o s E A. 91 5 

painting and making fine their Cabins^ how do they de- 
ferve to be pull'd out bj the ears, and to be cad into the Sea, 
that (hall then be looking to their own Cabins? Vvhatis 
your joy more than the joy of others ? and what are you 
that you muft haveeafe and content more than qdien ? In 
fech times as thefe are if ever God calls us to be emptied 
from our felves^ certainly it is in fuch times as thefe 

But the main Note i< 3 That it's all o?ieto be art empty Chri- ' q^j 
fiiaBj and to bring forth fruit to themftlves. Men think that 
which they bring forth to cleer gain: but 
this is an infinite miftake, for that which is for thy (elf is 
loir, and that which is for God is gain'd. ProrefTors that 
are felvifh are empty. Many of you complain of enipii- 
nefs and un fruitful fiefs, here's the reafon ; You are fo fel- &h Pro- 
villi, that prayer is an empty prayer though never fo full M orJ are 
of words and excellent expreilions whofe end is felf 3 many Cf "? ty ' 
of the Saints in joyning with fuch they find their prayers 
to be fuch though there be excellent word?,, becaufe they 
feefelvifhnefs, men that aim at feivifhnefs they had need 
be cunning to keep it from being feen, letfelf be (een in a 
duty though it be never fo glorious outwardly yet it is pra 
loathfom in the eyes of the very Saints ; let but a man ap- 
pear to affected with himfelf in what he doth, with the 
tone of his voice, or carriage, or gefture, any thing affected, 
we know how abominable it is in the eyes of all ; And fo 
for Sermons^ where they are felvi(h 3 -certainly they are „ 

empty things ; and fo I might inltance in every other thing Fveacbin & 
that men do, the fulnefs of the Spirit in a P r a y e r 3 
or S-E r m o n 3 or any other Duty, it is the feeking to what tithe 
lift up the Nam e of the Blefled God in the duty, P ilm f °f 
that's the fulnefs of it; m«4ny that are of weak parts, very a atlt ^ 
poor abilities to exercifethemfelves 5 yettheir heartsbeing 
upon God in a duty, Oh 3 there's a fulnefs in that duty, • . 
there's more in that weak" expreffion, in their figh* and ' ^*3j£ 
groan; than inall the eloquence of your empty hypocrits., f fton£>y 



An Expojition of 

Chap. io. 



they not being fiii'd with the Will of God : in C-ihf 4. 1 2. 
it is in your bocks, lb at you may fland csmfleet in all the 
Willoftiodi buck is., being fill' d with the will of God-, if 
thou wouldeithave afulnefsin what thou doeft, a fulnefs 
in a Prayer, a fulnefs in thy Service., in any thing thou do- 
eit,bef1i'dwith the Will ofGod, and not with thy felf- 
ends. You know empty vefTels will break when you fee 
them at the fire, and fo will felvifh fpirits, thofe that are 
felvifh they quickly grow empty. You that are Merchants, 
if you have Factors abroad that trade for themfelves, they 
feldom do any great matters for their Mailers 3 1 have 
known Merchants that have been chary of that, for their 
men to be trading forthcmfelves. And God doth not love 
to fee us trading for our felve?, but only as we trade for 
him,and fo account that to be for our felves. And here is 
an evident demonstration that your felvifhnefs will make 
you empty for God 5 how many are there that complain 
of emptinefs r Oh .' they cannot do this, and they cannot 
do that, why \ 6ecaufe except they find comfort, and that 
coming in which they aim at, they have no mind to any 
duty, they go to prayer, and firive to pray, and they come 
away and fay, Oh! the empty prayers that we make ; but 
what is the reafon that you cannot pray as you would ? 
you have no heart to pray, if you would have enlarge- 
ment in prayer, and prefent anfwer of your prayer ro get 
what you would have. Oh ! then your hearts would be 
much let out in prayer, and then you would have a mind 
to pray ; but now though it be your duty to pray, becaufe 
you (hall tender up the worfhip that a creature* owes to 
God, that is no argument that puts you upon prayer, fo 
it appears that it is felviihnefs that appears in prayer - y but 
now trie this way 5 trie this way but to get above your 
felvesonce, and be emptied of your (elves, and look with a 
more fingle eye to God when you go to prayer 3 let this be 
the great motive, OLcrd, this is that Worfhip that las a 
Creature owe to thee, and the ftrength of my body and 


Ver.i. the Traphefie of Ho sea. 3 x 7 

foul is due to thee, and I let out what I can, though I 
have not enlargements and comforts, though I feel not 
that I get by duty to my felf, yet in obedience to thee 3 and 
that I might lift up thy Name, and that I might worihip 
thee, I am refolved to go on in fuch duties as thou requi- 
reft of me 5 trie but this way, and fee whether you will not 
grow more fruitful in prayer than you did before. Expof.?* 

But to pafs that, I find that (ome turn the words thus, p aie us . 
(as Parens) An empty Vint he #•, although he treafure up fruit 
untohimfelf: andfo we may underftand emptimfi by that 
word that I have opened to you, a fp oiled Vine> he is a fpoi- 
ledVine, and he is emptied of all his profperity, and ri- 
ches, and glory, that he had 3 although he feeks to trea- 
fure up unto himfelf. And indeed in fuch a kind of rea- 
ding there is a very profitable Note. 

They feek to treafure and enrich themfeives, to lay up 
and provide for themfeives now, that they may have ftore 
by them come what will come, but this will not do faith 
God, Ifrael mult be a fpoiled empty Vine for ail 

Now that's the Note or Meditation hence, That when Obf« 
God is fi oiling and emptying a Nation , it is a vain thing for men 
to thm\to provide for themfeives : This certainly is not the 
time when God is fpoiling and emptying of a Nation, or 
other parts of the Kingdom for men to have their thoughts 
now tofcrapean eftate to themfeives and get even from jhofetbat 
the evils of the times to enrich themfeives, by Places and by gains by 
Offices to enrich themfeives, certainly there can be little ho- thefe times 
nor in fuch an eftate 3 or little comfort : It is the frame and noted fax^ 
guize of a vile fpirit to think of enriching of themfeives in 
fuch times as thefe are, certainly it muft needs be a very 
low fpirit that minds the enriching of its felfin fuch times . - , 
as thefe are : what God may caft men in by extraordinary SffLi. 
providences any timewe fpeak notof that,orby fomee- ordinary ' 
minent fervice ; but certainly if it fball prove that Go 1 in providence 
his ni:rcy {hall f uc an end to fuch times as thefe are, iwheji or eminent 

§ f ojcn fcmct. 

3*8 An Exposition of Chap* 10. 

men (hall prove to be rich after this ftorm is over, that had 
not fome eminent providence of God to caft it upon them 
but only in his ordinary way, (I fay).whofoever (hould ap- 
pear to be rich after thefe times, it will be little honor to 
him 5 or his pofterity, it will bethemoft diftionorable ri- 
ches that ever was in the world. In Jer. 45. 4. faith the 
&&45S4' Lord to Baruch there Che was a good man and yet much o- 
ver feen in this J Behold, that which I have built, wiU I break^ 
down* and that which I have planted, will Ipluchjtp, even this 
whol Land. Andfeel^eft thou great things for thyfelf, feehjhem 
not. I am breaking down that which I have built,, and 
^•8 2o f plucking up what 1 have planted, And doeft thou feek great 
things for thy felf ? feek them not. In ABs, 8. 20. faith 
Teter to Symon Magus ^ thy money ferifh with thee. So may I 
fay to many, is this a time for men to treafure to them* 
(elves, for men to have their chief care now to gain riches? 
Oh ! it is ju ft with God to fay to thee, lb} riches perifl? with' 
advantage *^ ee * whofoever now will make it his chitf care, and think 
efibeticu* now it is a time of trouble, and now I may gain thus and 
ties of tht thus, and it will not appear ; (I fay) thofe that ftlall make 
times, this to be their care now, to take advantage of thefe times 
to treafure up to themfelves, juftwere it with God to (ay 
of them and their riches. Thy money and thy riches pe- 
rifh with thee. It follows. 

According to the multitude of his fruity he hath encreafedthe 
Altars: accordingtotbegoodnefiofbis Land 3 they haver 
made goodly Images. . 

3Ejpo£ Here you have the unthankfulnefs of 'Ephraim ; you; 
have had his barrenncfs, and felvi(hnefs,in the two former 
exprefiion*, and now here his unthankfulnefs : The De- 
vil he loves to have fupcrftitious and Idolatrous people 
have good Lands, and good Poffeffion?, that he might be 
fcrved accordingly ; Idolaters ferve their Idols according 
m their Land* and; PoffeflioimlHtf they have* According 


Ver. I . the Trophefie ^/HoSEA. 3*9 

to the multitude of his fruit, were the multitude of his Al- 
tars. And certainly it is a great reafon why all the Papifls 
are fo defirous to get England, and contribute fo much 
that they might but get into England, and get Pofleffion 
hereof or there is no place that they have, where they ihould 
have more goodly Images, and more brave things than 
they (hould here in England, the fruitfulnefs of this Land 
is that which makes it to be fuch a fuit to the Antichriftian 
party, and to the Devil, he thinks that might thePopifh 
party get here, Oh ! the brave things that I (hould have 
here ; I began to have fine Altars, but if they fhould be- 
gin to have pofTeflion of all the riches in the Land, then 
Oh what golden Monuments (hould I have ? we began to 
have great charges to be laid out upon Temples (as they 
call'd them) but certainly if they (hould prevail now, you 
(hould have them build them up to the very skies, fuch Pi- 
nacles and glorious things there would be, for the Land 
is a great deal more fruitful and goodly than it was here- 
tofore, it is improved mightily now; what brave buil- 
dings were there in our Fore-fathers time, witnefs thefe 
that we have neer us, fVefiminjler, and P*«/.r, and the like. 
I remember Latimer in one of his Sermons before the King Latimer 
tells of his Father which was a man that kept good hospi- 
tality, and kept a Horfe for the King, and yet the portion 
that he gave with his Daughter was fome five pounds. So 
I fay, if that men were fo poor and mean in former times, 
yet what brave things did fuperftition do, certainly if the 
fuperftitious party (hould have the pofleflion of the Land 
there would be brave things done; and therefore the De- 
vil feeing that, ftrives to bring it into their power. 

1o make Gods blejfings to be the Means and the Encreafe of our Ob£ 
wickgdneft, that is an abominable thing ; To encreafe our fins 
according to the encreafe of Gods bleflings. How many 
may be charged with thi*, That when they were of low 
and mean eftates then God had more fervice from them, 
than he hath now they are of higher efhtes? the higher 

S f 2 % they 



An Expojition of 

Chap. I o. 




they are raifed in their Eftates, the lower they are in the 
Work of God : As it is obierved of men that grow very 
far, they have fomuch the lefs blood. And fo the fatter 
men are in their Eftates, many times the lefs blood and life, 
and lefs Spirits they have for God. 

Certainly this is againft the ingenuity of a Chriih* an. to 
be iefs for God when he hath moft from Him, when his 
own turn is ferved, then to turn his back from the Author 
of all his good, nay it is againd a main Christian Princi- 
ple fo to do. 

This is a main Chrifiian Principle, that the good of an 
Efhteconfilts in this ; Ibat it gives a large opportunity in pro- 
portion to what it if 3 in proportion to rvbat it is to the fir vice of 
God. This is a great Chriflian Ppincipic about Eftates ; an 
Eftate either greater or lefler, affords either a leffer or grea • 
ter opportunity for Gods fervice 5 upon this principle doth 
a Ghriftian go in the enjoyment of his Eftate. # Now to be 
lefs for God, or more for that that is evil , the better his 
Eftate is : he goes againft that great Chriftian Maxim. 

Yea, andit is againft thy Prayers for a Sanctified ufe of 
thy E sT ate; Doth God give thae an Estate? 
I hope thou doeft: feek that this may be Sanctifi- 
ed : now for thee to do lefs for God, and more for that 
that is evil by the encreafe of thy Eftate, thou doeft go a« 
gainft a Sanctifying Prayer. 

But yet the chief point of al I take to be this : Mark here: 

Tbeydo ACCORDING: ffor there lies the very 
ftrengthof thefewordsj ACC RD ING to the 
multitude of bis Fruit, and ACCORDING to the 
goodmjl of bis Land, tbeybave made goodly Images. 

r There is a great deal of elegancy in the word* in the He- 

^JE? brew, fo that from thefe two expreffions, According, and 

lilDn ^ C{:or ^ n ^ ncre * 8tr,e Note : lhat tbe love that Idolaters bear 

n 131X0 *° *^ eir Idols 3 it is proportionable to n>bat abilities tbej have to 

4 Jkw? 


Ver. i the Prophejie of Ho SEA. 321 

jheiv their love j according to the multitude of their Fruit, and 
according to the goodnefi of the Land. When Idolaters are 
low they will yet do what they can, and as they grow up 
they will do more. 

Virgil he hath a very fine expreflion of the Idolater to- ^unc te 
ward his Idol there : Wk now make thee hut of Marble, but marmorea 
iffo be* our flock doth encreafe* and we have at many Lambs as vpe P° ten >? ' 
haveoheep, we wiumal^etbeeofUola. J (u hi; 

And thus the true worfhipers of God mould do in their f at wagre. 
fervice to God, that mull be proportionable ; if they be gzmfitp- 
able to beftow but Marble for the prefent, if God raifes flevem 
their Ettates, their Marble is to be turned into Gold, and anrewejlo, 
not only in regard of their Eftates, but of the Gifts, and Virg,fig(* 
Means they have, any Abilities; know that that which 7% 
God will accept of when thou art low in thy Gifts, and 
Means, and Parts, it will not ferveturn when God encrea- 
fes shee in thy Gifts,and Means,and Parts Have you more 
than others \ Account it your fhame that it (hould be faid 
of any in the world, That there is fuch an one that hath 
lefs mercies than I , and yet God hath more fervice from 
him than he hath from me. There is no proportion be- 
tween many of your encreafes for God, and your encreafes 
from God. Now you muft look to the proportion to make 
it as exatt as can be, my encreafe from God, and my en- 
creafe for God; Oh ! be often parallelling thefe two to- 
gether, and fee whether one do not come longer than ano- 
ther ; and be not at reft, Oh Chriftian ! except thou canft 
make thy ends be even : Thofewhoare rich, muft be rich 
in good works. In ilim.6. God gheth us richly j therefore iTtm»6 t 
be rich in good works. It is not enough for a rich man to give 
iixpencc, or twelvepence for fome great fervice , but he is 
to be rich in good works, and for releeving diftrefledone?, 
and the maintainance of the Gofpel; he is to be rich in 
good works, and to account their riches to be as well in ... . 
their good works as in their eftares ; thou halt fomuch co- oJ^ks 
iningi in more than othcr>, thou art rich in that j yca,bnt j he ^#; 

what tvealw. ■ 

i 22 An Expojition of Chap. io. 

what works goes from thee more than others? art thou 
rich in that? Ifwefhould judg the riches of men and wo- 
men by their good works, how many rich men would 
there be accounted very poor ? Every man mud be fervicc- 
i O.16. 'able a* God hath blefled them, iCor, 16.2. Oh i this me- 
2. ditation would beof very great ufe to thofe whofe efrates 

are blefled by God 5 think thus, Is there fuch a diflance 
between what fervice I do for God, and the fervice others 
do, as there is between what 1 receive from God, and 
what others receive from God ? This Meditation (I fay) 
A medita- would be very ufeful 5 caftupyour accounts thus, Con- 
ttonfor a fid er w hac fervice doth others for God, and w hat do I ? I 
rich mm, do a8 W ell as others, I but is there as much diftance be- 
tween the fervice that I do, and the fervice my poor neigh- 
bor doth, as between my eftate, and his eftate ? you per- 
haps can look upon poor people carrying Tankards, ear- 
ning dearly ten pence or twelve pence a day, and you have 
many hundreds a yeer coming in, now is there as much 
difference? You would be loth to be in fuch a condition as 
thofe are in, Oh! but is there as much difference between 
the glory that God hath from you,and the glory that God 
hath from them? It may befomeof them when they have 
been hard at work all day, they get home, and get alone 
with wife and children and fall a praying, and letting 
their tears fall down, and blefling God for their bread 
and drink that they have. And perhaps you in your many 
hundreds a yeer, and many dimes at your table, are but dif- 
contented and froward, Oh! confider, that though God 
hath raifed you above others in eftates, yet you are lower 
than many others in good works ; If a man hath encreafed 
his eftate more than before you (hall quickly fee it in his 
cloaths, and his houfe (hall be finer than before, his fur- 
niture mail be finer than before, you (hall fee his eftate rat- 
fed that way ; but can you fee it raifed in his good works 
more than before ? Oh! that fuch a man doth more for 
die (ervice of God than Jjefore, more for the relieving of 


Ver. I . the Prophejie of Hose A. 323 

the wofull neceflities of his poor Brethren than before : 
Men are ready if fobe that men come finer to the Exchange 
than they did before, they think. What is this man grown 
richer than he was before 1 You mould (if God doth raife 
your eftates) make it appear in being forward with good 
works, in good works that are chargable, as that men may 
take notice of your riches by your rich works, rather than 
your rich cloaths; except there be a proportion between 
our plenty and our profperity, there is no evidence that 
our profperity comes in mercy : but if a proportion, then 
not only an evidence that our profperitie comes in mercie, 
but a good addition to the good of our profperitie. If a 
Merchant hath his Ship come home and he hath gootten a 
thoufand pounds by the Voyage, now if Godraifes his 
heart in a proportionable way to the furtherance of the 
Gofpel, that is more than ten thoufand pounds; a mart 
would account that well if he hath gotten fo much and he- 
could imploy it to get ten times fo much more, think but 
thus : Thou haft gotten in thy eftate by being proportion- 
able in fervice for God, thou doeft encreafe the bletfing 
tenfold, thou often thinkeft of the bleffing of God in gi- 
ving thee an eftate more than before, and others think of 
it, Oh what a bleffing fuch a man hath! yea, but think of 
the other bleffing that follows; but hath God given him 
or her a heart to do a great deal of fervice; The fecond 
bleffing is the great bleffing indeed. When David had David; 
reft, he prefentlie thinks of building God an houfe, and 
that proportionable in what God had bleft him in. And 
that is very obfervable in the difference of Mofts Altar and Mofes's 
Solomons Altar ; you know Mofeshe was in times of affli- Al * ar ™* 
cVion, and his Altar was five cubits long, and three cubits SoUmon '*" 
broad; and S&lomons was twenty cubits^ long, and ten 
broad; Mofts he was low for outwards; Solomon he wat 
high; therefore Mofes was five cubits high, and three 
broad ; and Solomons was twenty cubits long, and ten 
broad: Goddoth proportion his goodnefno what we do Wa „ 

for rfffirf/t,. 

3 2 4 An Exf option of Chap,io. 

for him, why fhould not we proportion our fervice with 
what he doth for us ? And therefore when God bleffes a- 
ny of you in your outward eitate^ic is very good to doforn- 
whatprefently, as thus; A man perhaps heretofore had 
but a little flocks and lived in a Parifti where he had but 
poor and mean preaching, now God raifes his eftate and 
he would have his houfe better, and his cloaths better, 
why then mould not I have better preaching for my fouR 
And (o many other wayes, if God hath bleffid you with 
good preaching, then help your poor neighbors fome way 
or other that the Gofpei may be furthered by Gods blef- 
,fing, and that in a proportionable way. 

*lbey make them goodly Images. 

There is a very fine elegant paranomafy, According to 
*--^DD their good Lands, /fo goodly Images. Now this word that is 
-la^Dn tranflated GW/y, it iignifies slICo Beauty. They that were 
good Benefactors to their Images^ they made their Images 
beautiful : and it is the fame word ufed in the (lory oijeze* 
bel where (he is fa id to tire her head, it is the fame word 
that is here for making goodly Images, fhe made her feif 
WeJJwild a goodly head. Oh how great a Pname is it to do fo much 
tlfl- for Ima g e8 ' dead Images, & to do fo little for the Images of 
male Its God • Shall Idolaters not care for what coft they beflow 
much as upon their dead Images, and (halt thou fee a man or wo- 
Idolaters man that carries the Image of God with them in a lively 
dofordead wa y 3 (halt thou fee them naked, and looking hunger- (lar- 
Jmagesy ve d 3anc i looking rufully and miferably, and wilt thou de- 
ny to one that hath the Image of God? Every man hath 
the Image of God in fomemeafure, even in wicked men, 
but efpecialiy in thofe that are godly there it is a renewed 
Image, there the very Life of God doth appear, the Di- 
vine Nature doth appear : And what a charge will this be, 
when God (hall bring Idolaters attbe day of judgment a- 
gainlUhee, that (hall bellow fo much upon their dead I- 


V*r.2 the Prophcjie ofUoSEA. 325 

mages, and thou ftialt let chefe Images of God to furTer 
wane fo as they do I Certainly fo long as there is any that 
hath Gods Image upon them that wants, and wants mife- 
rablytoo, for thee to think of encreafing thyeftate now 
and to be richer than in former rimes^ ic muft needs be ve- 
ry vile. 

Goodly Images* 

Men are taken with outward fhews,but a fpiiitual heart, Cbf. 
the Ordinances of God though they be never fo plain in 
their cutfide, Oh they are goodly things ! A Spiritual 
heart fees a goodlinefs in all Gods Ordinances ; Carnal 
hearts they fee goodlinefs only in their outward bravery, 
and outward pomp and glory. 

And laiUy, A Note that Parem hath : Here we fee the OM # 
vain diftinttion that Papifts make between their Images 
and Idols 5 we fee here they are charged for making good- 
ly Images. It follows 5 

V e r. 2. 
7 heir heart is divided 5 now {hall they he found faulty. 

MY Brethren, I know that you would be willing e- 
noughthat I fliould in fuch a Point as this is, go 
beyond an fcxpofitory way, feeing God hath caft me upon 
it; but in regard this Point hath been fully handled in a 
^Treatife already printed, ("to .which I mail refer you) L c ,. 
(hall pafs it, and proceed to the following words : f J"J 

and Semons which hejpent ( moft feajonably and excellently) upon this [ubhaj Ire 
printed %n a Trettifi by thewjelves with this Title [Irenicvm : Heart- 
divilions opened, &cj which* to be taken in hire, and then that which Mm 
l*n the fubfquentExf option) to be annexed. 

T t He 

526 An Ex f option of Chap. 10 

He Jb all breakdown their Altars: he fhall jpoil their 2- 
The Divifionsof this People, of which you have heard 
Co largely*, were much about the way cfWorfhip, moft 
$ln the °^ them contending for the way of Falfe Worftiip againft 
Treattfe the True; they would have their Images and their Altars 
of Heart- honored : but God faith , he would breakjhem down^ and' 
diAifions jpoiitbem^ ye keep a ftir for them, but you (hall not have 
%?Mf. them: But he will break down their Altars. Pwo^i*, the - 
fexpohi, worc * comes from a root that fignifies a Nec^ and fo that 
Decollabit which you have in your Books tranflated, breakdown-} id 
..£1*iIM 'is> breakjbeir necks • hewillbre^k the necks of their Altars.. 
a jDlj/ Ternovius a learned Interpreter hath a Note upon the place,, 
V™bl * c nac * 1 an a ^ u ^ on (f a ' un ne ) to that that they were wonr- 
ata * to have upon their Altars, they were wont to have Orna- 
ment* quafi Crfitela, that were (as it were) the heads'* 
of their Altars, they were wont to have brave things* 
upon their Altars, and Crowns upon their Altars : 1, but 
faith the Lord, I will break the necfy of them all : He mlft 
. breakdown their Altars , and Jpoil their Images. 
The Notes from thence are briefly thele. . 
Qkr . Firft, Though men mah$ never fuch a fir to maintain that 

which is evil, GodwiUbrea\it\ they may by their conten- 
ding and feeking have it a while, but God will break the- 
neck of it at laft, it fhall come to nothing. 

He mU breaks down their Altars. 


Expof 2 Why,th'ey were convinced before of the evil of them, for- 

fo in the former words, Nowjball they be found guilty, they 

fhall acknowledg themfelves guilty in contending fo much < 

for them 5 well, but faith God, though you are convinced 

ofyourguiltinefs, yet that's not enough, .Pie break them 

down, for otherwife if they do remain, they may be fnares 

unto you afterwards. 


■■ ' 

Ver. 2 . the Prophejte of Ho sz a* %% j 

From whence then the Note is : Jbat though men be eon' q { z . 
vinced of 'an evil \ yet if the temptation frail fiiil abide > jhey will 
be ready to fall to it agnn. Wherefore to prevent that evil, 
the temptations are to be taken away a& much as we can, 
(faith he) 1 will take away the temptation 5 you acknow- 
ledg your feWes guilty when my hand is upon you, but 
you will fall to k again if the temptation be not taken a- 

Thirdly, Superfluous Altars and Images are to betaken a- Obf.$, 
way. It's the Magiltrates work to take away thole that Alms & 
are in pubiick place 5 but I have met with that heretofore, nll & m l ~ 
and I (hall not need to (peak of it now, only for you to re mwed 
meet with any f uperftitious Pictures, and Images, you mult pd among 
not keep them and fay, what hurt will thefe do ? though cbrijlians 
they do not hurt now, yet they may do hurt afterwards, '^^j^ • 
you are not to fell and make advantage of them, but do as 
X3od doth, break them down and (poll them, that they n °t.fiM\ 
may not hereafter be fnares to any others. 

, Fourthly, Ibofe things that we give that re$e& to, which Obf. 4. 
is Cods dne y are liable to thefirokg of God. They gave xefpect 
to their Altars, and Images that was due to God, Gods 
Spirit rifes againft that, I'/e brea\jthem down and jpoil them 
faith God. So, whatsoever it be that you give that refpeft 
to. that God challenges to himfelf, you may expett that 
God will fpoil them and break them down. If you give 
refpeft to your Ejlates, that's due to God, you may make 
an Idol or them, expect that God will break them; yea, 
to your Children^ our iV^wc/,your Bodies J> arts x whatfoever 
youhave, that you rob God of that refpect that's due to 
dim, and give it unto them, expcft that God will break 
fuch things. 

Fifthly, If it be Gods wiUto brtak^ down that which U evil Qbf* % 
in his Worftipi let us take heed that we have no hand to jet it up^ 
*hat we do not endeavor to fet up falfe Worftiip, for it's 
in Gods heart to break it down, let us not fet up Idols in 
.qui heart^ieither 3 or elfe where. 

# Tt 2 I'/e 

328 AnExpoJttioKof 

Pie breaks down their Altars^ arid will ftoil their Ima- 

©bf,& From whence our Note is this ; Wt mujl not breakdown 

fuperflitious and Idolatrous thivgs to makeup our own broken c« 
ftates^ for our outward advantage. We fhould labor the abo- 
liming of thofe things, and notour own benefit by them $ 
as certainly many do in breaking down things that are 
naught and fuperftitious, they endeavor to make up their 
broken eftates and to gain to themfelves that way, and 
there's all they aim at: but faith God, Pie break them 
down and utterly fpoil them; fo fbould we, and look not 
to our own advantage. 

He will hreal^them dowm 

Ixpof. 2; I fi n d f ome Interpreters render the words thus, It fhsW 
btea\jhem down^ and fo apply it to their divided hearts^ 
Ipfum cor y for fo the Pronoun that is tran dated, bee> is re* 
lative, and the Antecedent according to the former Expo- 
fitionisinthatlaft Verfe of the former Chapter where he 
had fpoken of God $ but according to this Interpretation 
the Antecedent is: their heart is divided: Their hearts y . 
their very dijfentions, their divi fans (hall breakdown their 
Altars, and fpoil their Images. And we may have a hint? 
of a good meditation from thence, If I fay the Relative 
mould have that Antecedent, and their hearts being divi- 
• ded (hould be a means to break down their Altars, then* 

the Note is this : 

That mens divi pons and contentions breal^tbe neck, of that 
©01.7, jpfajj t jj t y COn tend for ; efpeciaily when men in their con- 
tentions, are violent, furious, outragious, and heady, they: 
doufually by their rage and headinefs, and paffion in their 
contentions, breakout and fpoil the very thing that they 
would fain maintain, and their party is very litjle behoK 


Ver.2 thePropheJleofUo sea. 329 

ding untofuchasfeekto maintain them in a furious and 
in an outragious way, by a fpirit of contention. You 
know thofe furious violent Prelates, Did not they break The late 
the neck of their Prelacie meerly by their furie and outra- Prelates* 
gioufnefs I And in any party, thofe that are the moft furi- 
ous and outragious, do the leaftfervice to their party, and j Urt L m i m £ 
many cimes are the very break-neck of their Party, and of r^e! 
their Caufe: ItfbaUbreakjbmdovm. It follows. 

V e R. 3: 

For now they fb a 11 fay, We have no King. 

WHAT, break down our Altars, and fpoil our I- 
mages ! no, the King will maintain them againft 
you all,let the Prophets fay what they can and a company 
of prectfe fools be again ft them what they will, we have 
the King will ftand for that, he will rather lofe his Crown A J?*} b '-~ 
than he will lofethefe things, he will ftand for them to his C «hr*U%-- 
verylife, and therefore we do not fear that they (hall be on the 
brokendown. No, that will not ferve your turns (faith wrds.< 
the Prophet) your King fhall not be able to help himfclf, 
much lefs to help you in thofe fuperftitious waies that you 
would have. For now (hall they fay, We have no King. 
They rejoyced and gloried much in their King, they bore 
themfelves altogether upon their King, no matter for the 
Prophets 5 they have the Kings Commandement to do 
what they do, they can (hew the Kings broad Seal for 
what they have done, and they were fure that they had the 
Kings heart with them, their King would bear them out in 
all. They cared not therefore whatfoever they did; fo be 
it they have the countenance of their King that he would 
defend them, and not only defend, bnt by being zealous - 
and forward for hiawaiesthey hop'd to have promotion '• 
by him, they did not fear to be qtieftioned for any thing, 
no natter whether they went againft law or not;, they' 
could uSelter themfelves under the ppwer and favorof the* 


^30 An Expojition of 

King, thePompand Glory oftheCourc that was a great: 
thing in their eyes, they were bold in their Idolatrous 
way and oppreiiion, becaufe of the power and greaenets 
ot the King 5 who fhouid controul them in any thing that 
they did i But now ^faith the Prophet) You have had 
your day, yon have had your time that you could thus 
inciter your felves under the power of the King, and do 
what you lift, and opprefs, and rage, and nobody durlt 
meddle with you, becaufe of the power of the King, bus 
.now the cafe is altered. 

But now they ^aUfay Wz have no King. 
Had they no King ? 
Expoi. ^ es h tioftw was their King, but the meaning is. It's all 

one as ii we had no King, his power is fo broken that the 
Jio fi non t£U th is, he cannot help us. baith Vruftw upon the place5 
'*^ e *'*t? he cannot protect us, which is the property of the King, 
and therefore it is as if we had none 5 now they (hail fay* 
We have no King ♦, Alas he is not able to fave himfelf, he 
can do nothing tor us, his Pomp, his Power, Bravery is in 
the duit, he is diftrefled himfelf; and we are miferably dif- 
appointed of our hopes, we are undone, who can help us 
now ? whither mall we go ? what fhall we do? our con- 
sciences upbraid us now for our bold prefumptuous wic- 
kednefs, Oh I how far were our hearts from the fear of the 
Lord, we dar'd the God of Heaven and all his Prophets, 
we boldly ventured upon thofe waies which we were told, 
yea which we knew in our very confciences were a pro- 
vocation to the Lord, we fee up our own worfhip, we 
pleafed our felve?, we made our wills to be the rules 
of all our actions that we did,we took liberty to fatisfle our 
lufts, we mingled our own waies with Gods Ordinances, 
we fubjc&ed Religion to publick ends, wewereriged, we 
were cruel towards thofe who differed from us, we up- 
held theAuthority of the King againft God and his People, 
and now God hath juftly brought this diftrefied eftate up- 
on us;, that now the Kings Power that we trufted fo4nj i« 


Ver. 2. the Prophejle of Hose A. 931 

now broken and in a manner gone, Oh ! now we fee we 
feared not che Lord,iffe have none to help us now, we now 
know what it is not to fear the great God, God is above 
us, and therefore now, what can a King do to us? what 
could he do for us ? Suppofe we had him again, Alas ! our 
mifery is beyond his help, feeing God is provoked with 
us, and hath forfaken us, what mould a King do for us? 
And thus in thi* fhort Paraphrafe you have the fcope of the 
words, as if the People fhould have fpoken in this manner. 
But now the queftion is, what times doth this refer to ? 

AW they fiall fay ,We have no King &c, 
W hen did they fay fo ? wcmi* 

The times that this refers to, feems to be thofe that we ^TtimT 
reade of in 2 King. 17. If you read that Chapter, you (hall thiipwphe- the times that this hath reference to ; then they might f tcre f eYi ^ 
weilfay, JVe have no King h becaufe we feared not the Lord : Aniw + 
What thenfhould a King do to us ? 

For the Obfervations from it, the nYft is this : 
It's a great evil fir a People, not to have the Protection and the ObG'i?- 
Blejfing that might be enjoyed in the right Government of a King 
over them : A great evil; And they complain of it as a great 
evil 3 and fo far their complaint is right,That they are now 
deprived of the Protection and good that otherwife they 
might have had frqm the rightGovernment of a King over 

And my Brethren, our condition is even f uc h in regard Applied to » 
oftheperfonal prefence and protection of a King, in thofe E^knd.- 
regards we may almoft ufe the fame word* as here, and fay 3 
We have no King among us. And whether it be better for 
a People to have no King, or to have no Prote&lm from their 
King > But that which is contrary to Protection is a Que- 
ftion fitter to be difcuiTed and determined in a Parliament 
than in a Pulpit h and to them I (hall leave it. 

But the Church of God (ball never have caufeto make 
this Complaint, That they have no King; inP/^.2910, p I*$-*°?: 
IK Zbe^Lcrdftwb King for ever. The Lord mil give frengtb * fi 


33 2 An Expopion of 

unto bis People -, the Lord will blefi bis People with peace. In 
i-j4.4f'6. Pfal. .45.6. 2^X^w(.0G^ir/#re»er^^ ever: *£e £<*/>- 
P/145'. 1 3 *«r 0/% Kingdom is a right Scepter. Plal .145.13. Thy King- 
dom is an everlafting Kingdom : and thy "Dominion enduretb 
P/; 14^.9 throughout all generations. Pfal. 1 49. 2. Let the Children of 
Zion rejojce in their King. 

Becaufe we feared not the Lord. 

Obf.2. "*■ * c * 8 a & reirt ev ^ not to f ear tne ^ or ^« ^w J« »** we 
(Taith tbc Lord) #>£<? /We />/*cei thefandsfor the bounds of the 
Sea? It's anevil 3 andabitterthing 3 that the fear of the 
Lordls riot in men. For God is a great God 3 inrlnitly above 
Us 3 cloathed with Majeftie and Honor 5 trembling frames of 
heart becomes hisprefence : non like unto the Lord 5 great 
and mervailous are his works j Gh ! who would not fear 
him ? God hath infinite authority over us 3 to fave 3 or to 
deftroyu8 3 he hath us all at an infinite advantage by the 
leaft word of his mouth to undo us, his wrath is infup- 

£[a 12. portable: Who among us foaU dwel with the devouring fire? 
who amongft us Jhall drvel witheverlafying burnings ? Dared 
thou a vile wretch prefume to rebel againft any word of 
$Jfe* the Lord, when the next word may fink foul and body in- 
to the bottomlefs gulf of eternal horror and defpair ? Who 
art thou that doelt not fear the Lord? Doeft thou not fear 
the Commanding Word of the Lord, when the next word 
that proceeds out of his mouth may be a deftroying word 
to undo body and foul for ever ? 

Obf # 3. 

Secondly 3 They faid, W* fared not the Lord. 

And obferve : In times ofprofierity when men have the fa- 
vor and countenance of great Ones y then there is little fear oj God 
amongthem. Now they faid. We feared not the Lord. Oh! 
thole times when we had the favour and countenance of 
great Men 5 there was little fear of God among us. So long 


V*t,3 the Trofhefe of H o S E A. .333 

; a« men have- any confidence in the Creature, (o long they 

ice no need of God,their hearts arefwollen with pride,God 

. is not in all their thoughts, they fay to God, Depart from 

us, wedonotdehretheknowledg of thy Waies. They 

fet their hearts and tongues againit the God of Heaven,they 

can venture upon any thing then ; : to teli them it's fin a- 

, gainti God, it's a poor dry bufinefs, it's nothing at all with 

• them; %ow vile and foolifti are the hearts of wicked men, 

, that the enjoyment of fuch poor things as they have in the 

Creature fhouid inibolden their hearts againtl the great 

God of Heaven and Earth ? yet thus it is, men little con- 

iiier but even thofe things that their hearts do fo much reft 

•rUpon, they are abfolutely at thedifpole of this God whom 

•their hearts do not fear. 

But note, let the Saints of God take this Note with 
•them, Shall creature confidence take mens hearts off from Gods !? ?, 
■fear ? 'I hen let Gods fear take jour hearts off from creature confi- v°" . e ~ 
■ dence: Certainly there ? s a great deal more re-ifon. Oh! creature- 
'tis infinitely irrational that creature confidence ftould confidence, 
•take the heart from Gods fear 5 but it's infinitely rational 
that Gods feai ftiould ta ke our hearts off from creature con- 

Thirdly, Now they fioaU f$y 9 We feared not the 


Ihe taking from a People the prote&ion of, and benefit they Obf f -J« 
fltkfc kfflft^- Kin?ly Tower, U a punishment of the want of the 
fnSwfi&wfinthem, We have no KSng, we arc deprived of 
the benefit of the good that we might have, the protection 
^thar we might have by Kingly power; it is, becaufe we 
feared not the Lord ; what evil we feel in this let us attri- 
bute^ to the want of the fear of God in our felves, and in 
the prople of the Land. Wecomplain of a thofe that are a- a Ctvt }„ 
bout the King, and of ^ Her rfcatjies intheBofom of the £*q£*' 
.King, and of the evii of his own heart in part: but whence ^ 

Uu is 

334 AnExpojition of Chap. 10. 


is it that God hath left him, either to them, or to any evil 
in his ownfpirit? The Lord in this punifhes the fins of 
the People : 'tis ufual for God to punifti the fins of the Peo- 
ple in leaving Governors unto evil courfes, in 2 Sam. 24. 1. 
you have a remarkable Scripture for this, faith the texe 
there, And the Anger of the Lord was kindled againfi Ifrael: 
and what then ? And be moved David againfi them to fay , Go 
number lfrael andjudab. The Anger of the Lord w^s kind- 
led againft Ijrael, and he moved David againft them : to 
what 1 God lets temptations be before David-f or to fall in- 
to that fin that might bring evil upon the people. It was 
becaufe the anger of the Lord was kindled againft lfrael. 
It's becaufe that a people fear not God, therefore it is that 
the Lord leaves Kings, leaves their Governors to thofee* 
vil waics that they are left unto, and therefore learn we 
when we hear of any evil that is done by countenance of 
Kings or any power, learn weto lay our hands upon our 
awn hearts, and fay, even this is becaufe we feared not the 
Lord : how eafie had it been with the Lord to have wrought 
upon his heart, Oh ! what prayers hath been fent up unto 
the Lord for the heart of one man? never fince the world 
began more prayers for the heart of one man 5 but the 
Lord hath feem'd even to fhut his ears againft the prayers 
of his people, now Let us lay our hands upon our hearts, 
God hath denied our prayers, it is becaufe we have not 
feared him : now certainly there hath been but little fear 
of God amongft us, and little fear of the great God is ftill 
to this day among us. And that's the third ObfervJ^n* 
We have no King becaufe we feared not the Lord, ^g^ 
GW«4 And then the Fourth is this, The times of Gods Wrath and 

Judgments forces acknowledgment from men that they did not fear 
God, When God comes againft them in waies of wrath, 
6 now they can acknowledg that they feared not Godjfhould 

the Prophet have come to them before and told them, Oh! 
you area wretched vile people, there is nofearof God a- 
mong you. Why, wherein do not we fear God? as in 


Ver.?. the TrophejteofWost, A. 335 

Jllalac. 1. they would noc be convinced, but, Now (hall MaUch.i- 
they jay, &c. Now when the wrath of God is upon men, 
now they (hall fay, we fee now apparently we feared not 
the Lord. As it's faid of Cardinal W lfie when he was in £f*j?^ 
dirtrefs, Oh faith he, Had IbutfervedGodaswellaslferved Woli ^ 
the King, it would have been otherwife with me than it U ; but I 
fought to pleafe the King rather than God 3 and now lam left in 
this dijireffed eflate. He would have fcorned that any (hould 
have told him before that he pleafed the King more than 
God; but afflictions they will draw forth acknowledg- lnaffli&i- 
ment: for in afflictions God appears dreadful to the foul, ™ Gon- 
itis no dallying, and trifling, and putting offthen, we fee ? e £ s 1€ ' 
we have to deal with an infinite. Glorious, and dreadful 
God, and in times of affliction now confeience will brave 
over men, it will not be quieted and ftill'd fo as in the 
times of profperity, but it will fpeak, as we reade oiZebul 
in Judges, 9. 38. faith Zebul, Where now is thy mouth where' - , 
with tboufaideft, Who is Abimelech ? So faith confeience in *jj, " 
times of affliction to wretched creatures, Where now is Zebul's 
that bold and prefumptuous heart of thine? Thoufcor- txpnbatio 
neft at fearing and trembling before God, and (lighted 
his Word, but where now is that proud wretched heart of 
thine? And in times of afflictions now are mens hearts a- 
bafed and humbled, and therefore now they are ready to 
fay. It is, becaufe they feared not the Lord. 

Mark here, they do not (when they are in.affli&ions 
and troubles) fay, I, we may thank thefe kind of people, 
there were a company of factious people and they would 
not yield to any thing, and we may thank them for all 
this; you hear no fuch words, Oh no, but it is, Becaufe 
we fear d not the Lord. 

When the heart is in any degree humbled, it will not put off the Obf. f, 
*cjufe of evils to other men, or other things, but will charge itsfelf 
**s the caufe of the evils that are upon it. Oh how much better 
my Brethren were it for us to fee the want of the fear of 
<3odby his Word to us, and his Spirit in us, than by his 

Uu 2 wrath 

936 An Expojttionof Chap.xo. 

wrath againft us, or his (Iroke upon us. Let us every day I 

examine our hearts, How hath the fear of God been in me , 

this day ? hath the fear of God a£ted, and guided me in al^ 

my thoughts, counieis, and a&ionsthis day? How hap- • 

Amedita- py were it when we ever lie down Co reft to have fuch a-, 

mndt go- (hort meditation, Hath the fear of God been the thing that I 

ingtobd. na th A&ed, and Governed, and Guided me in my courfe I 

this day? Eutit follows. 

What then Jh all a King doto**? (or, for w?) 

Suppofewehad him 5 now he is gone, but if we had'; 
him, what good would he bring to us if we had him ? As- 
if they mould fay y we fpeak much concerning our -King.,*, 
but now we have nor the King with us as be was, but if 
he were with us again, what (hould he do for us? what- 
*? s aV i ld would our condition be better than^lt is? And indeed^ 
rnon° °' wnat g° oc * Dac * tne " ir King 8 done for thern? The People of 
and many l(r a^l they were very deiirous of a King, they muft needs^ 
of the haveaKing, God granted to their defires in giving them- 
Kjngs of Sauly then afterwards they muft have a King again, fo they 
Judah*r* k ac j j eyo fo ami and he. muft be the King of the ten Tribes. 
folufGod Tnelr firft Kln S they had, it was in Gods wrath, and eve- 
tvastheir ry one of the Kings of Ifiael *wasa plague to them, what 
Xing* 1 , had they done for them? All the time they had Judges they 
Sam. 12 ♦ were in a better cafe 5 Ifiael was in a far better cafe when 
14. and t h e y were fQpj by t [je Government of God. And Peter*; 

VafAx' Mm y f * ln nis Prcface to tne Book of J*h es > obferves three^ 

tn p r g*!'thii!gi wherein Ifiael was better when they were under- 

Comment. Judges, than Kings. 

tnjudtc. For fir ft, (faith he) AH the time they had Judges, they* 
were not let Captive out of their, own Country fo as after- 

Secondly, When ever they were oppreflid and God rai- 
fed them up a Judg, h© did alwaies prevail fo as to deliver 
them from their oppreffion a beforehe had done he delivered 


Ver.3. the Propkfe of Hose a. 337 

them from their oppreflmn; that's to be obferved in the 
ftory of the Judges : but their Kings did not fo. 

And thirdly^ We find not any one of tteir Judges are 
charged or condemn'd by God for evil, that they weree- 
vil Judges among thera, as the Kings are ; fuch a one did 
evil in the fight of the Lord, and fuch aonedideyil, and e- 
very one of the Kings of Ifrael did fo. God doth not 
charge the Judges fo ; it was otherwife therefore with them 
after they had Kings. And the truth is, that Chriil hath 
beenbutlittlebeholdingto(Imayfay)almoft toraoft of C ^l\\ U 
oV Kings.; yea, little beholding to mod of the Kings that \otmft 
have lived upon the earth, and he hath takeh as little care Kings. 
of the greater part of them : As they have taken little care 
of his Honor, fo he hath taken little care of the Greater 
part of them, of all the Roman Emperors that were declared 
by the Senate in Number fixty three, Hiftorians agree that 
there was but fix of al them that had fuch protection from 
God as to die a natural death, but fix of three fcore and 
three; there were twenty nine of the Emperors that did 
not reign above twenty five years and od months; yea $ 

there were twelve of chem thatdid reign butthreeyeers and 
od months : fe%what havock was made of them : they re- 
garded not the Honor of Jefus ChrinV, but were enemies un- 
to him, and he regarded as little their fafety. 

What thtnfioould a King do tow ? 

From hence the Notes are thefe : 

Firft. WbmGodforfakff a Teoplejhere's nothing can do them Obf.i 
good. For they did mod dote upoa a King that fliould do 
them good, and help them. When God forfakes ^ Peo- 
ple, nothing then can dothem good , Ffzlm, 127. at the fy*2?& 
begining, Except the Lor Mulld the boxfe, &c. 

Secondly. It's jx(l with God, tomakcthoft -things umtfeful Obf.2. . • 
toymen which they finfnUj dote upon, and put their confidence in, 
They fintultydoted upon Kings, and pue their confidence 

in i 

An Exposition of Chap, to, 

in them^ & God doih now jufllyeuke the power of Kings 
unufeful to them : What fijail a King do to w ? Jf we dote 
uponthemjit'sjpft with God to makechem unufeful to us. 
Or if we dote upon our Credit, and Names, and fo upon 
Kings and Princes 5 If men expect preferment from them, 
it's juit with God to blaft all their hopes, thattney fbould 
be forced to fay, Now I fee God fights againft him,as we 
as againft me. Thus the people fpake in refpeft of their 

This Scripture may well be a Comment upon that Text 
/w3* we have in P/i/w, 146.3. Put not your iruft in Princes, &m 
Tlh*7ext ^° noc put yo u . r "uit in Prince^, have no confidence in 
them ; If you put your truft in them,they wil be unufeful 
Chryf. in to you. And Cbryfoftom upon that very Pfalm hath this 
PJal'146. Note : Whereas they would fay. Oh J he is a Prince. Saith 
Prmces, cbryfefom, Let me tell you that which you perhaps will 
be^trufted wonder at : Becaufe be is a Prince, therefore put not your truft 
in. in him (faith Cbryfoflom) And he gives this reafon a Becaufe 

1. Nonefo (faith he) who is in a more unsafe condition than tbey ? Are not 
wifife as fijg fain to have tbeir Guards go about them to proteU them .<* 
Sw- They in times of peace when they are in a City that is ru- 

led by good Laws, yet they are fain to r^ive the Inftru- 
rnents of War roundabout them, to protect them 5 and 
therefore put not your confidence in them, becaufe they 
are Princes : but then in the Pfalm* rhey are calPd to put 
their confidence in the Lord, who made Heaven and Earth, the 
Sea and all that therein is ; which keepeth truth for ever. Alas 
a.-Nww y 0U ma y put confidence in Princes, but they will not keep 
ofttimesfi trutn . t hey wil make fair promifes to you, that youthall 
UndtbTts havefome great matters by them, but they ufe you for to 
truofmofi ferve their own turns ; but put your truft in the Lord 3 and 
that are m the Lord fhall reign for ever 5 as it is in the 10. vetfe, Kings 
place and fa not reign fa tver, they are the cb'Mren of men, tbt breath U in 
potver.) f fa ir Noflrils; but the Lord ft all reign for ever. 
Obf. And a 3 alH tnirdl y3 Wbatjball a King do for us ? 

■ How great an eyii is it to a people then, whofe co/n- 


_ ^ 

Ver. 3. the Prophefieof Ho se A. 339 

plaints are ; what doth a King not do againft us? Mufai- 
lus upon the forenamed Pfalro, fthofethat reade his Co- Mufculus 
ment (hall rind that Note in itj faith he, You are not to lwP / l6 4« 
put your truft in Princes that are the children of men, they 
are but men ; yea, but what fhall we fay to thofc that are 
cruel oporeflbrs that are rather like Tygers and fuch kind 
of wild beaits among men, that feem not to be children of 
men, how (hall we put our truft in them? Oh! it's a fad 
condition indeed that a people is in, when they have this dniffigm 
caufe to complain, when they (ha)l have caufe to cry out °^J ^ 
-and complain, Oh how! how doth he run from place to 
plac ', plundering, fpoiling, breaking, tearing, deltroying 
whercfoever he comes? That people is in a fad conditi- 
on, what fnallhedofor us? Nay, what doth he not do 
againft us continually? and all this, becaufe we have not 
feared the Lord. T^t's the third Note. %• 

The fourth is, And wbatfiall a King do tow ? Ohf^ ■ 

Sec here the alteration of the fpirits of thefe men to- ' 
wards their King; King, not long ago they put their con- 
fldencein their King, and gloried in their King, and now, 
what (hall a King do to us ? Hence the Note is; 

God can foon mak£ a great change in the hearts of people in re~ 
ference to their Kings ; that even thofe that did dote,and ad- 
mire him, and own no other God but their King, (halle- 
ven turn their heatts and fay, What can a King do for w? 
the leaft turn of God upon the hearts of people will make 
fuch a change as this is. 

Again, here obferve, Ike difference between the hleffedeftate Qbf. r # * 
of Gods People^andthe wretched eft ate of wicked men ; thofe who ■ 
fear God can fay, Whaf (hal a King, what (hall men, what 
Devils do againft us? But other men in their ftraights, 
what mall they do for us ? We are in a diftrefTed condition, 
and what (hall they do for us? But the People of God are 
never in fuch a diftrefTed condition but they are able to 
fay, What (hall Men or Devils be able to do againft us ? 
for God is our Prote&or. 

Again > 

34-0 AnExpoftiion of Chap. I o. 

>*♦ 6. Again Hxtiy, 1 be more ft QUtnefi> and fi?jfnlnefi) and creature- 

confidence there i$ in any^ the more do their beasts finkjn dejpera- 
don when they come to be croft in their hopes. They were very 
.flout and fall of creature confidence before they were 
brought into nifery, and now what low^ fordid fpirits 
have they ? mow they rink in desperation : There's no men 
and women have their heart (ink in defpcration 5 morethan 
thofa that in rufi of their pride are the moft bold and pre- 
fumptuous againft God and his Servants. 
r Again : What pall a King do to w 7 Their hearts fink in 

regard of any hopes that ihey have fro m jtftf&P King. But 
yet you reade nothing of their hearts being fet upon God, 
and mourning 3 and working towards God, when they arc 
taken from the creature they fay not thus, Now we fee our 
vain confidence in our King, and. what hopes we had of 
'preferment in him, God hath croft^s 5 well, we will go 
and feek to make the King of Heaven to be our portion. 
No,there's no fuch thing comes from them as this. 

A Carnal heart when it is kpockf off of creature confidence and 

t*7+ finks in defloration in regard of the creature^ it doth not take ad" 
vantage upon thisy lo have the heart worh^ after Godfo much the 
mow j but there it lies fullen & finking,it hath no intereft in 
God, and cannot go to him to makeup what it wants in 
the creature: But it is otherwife with a gracious heart,thac 
acknowledges the hand of God hath taken offmy confi- 
dence in the creature, yea, but I hope it is in mercy to my 
foul, that my heart might have the more confidence in God, 
and that God might have the more glory from me, and 
therefore I hope that this taking oft my heart from the 
creature, will for ever unite my heart more to the Lord 
than ever heretofore it hath been. Yea, this h a gracious 
work indeed when the heart is taken off from creature con- 
fidence and brought neerer unto the Lord. And thus 
^uch for the third Verfe. It follows. 

Ver.4 . the Prophefte of Ho sea. g6j 

Ve r. 4. 
Ihey bave$oken words* 

^T^HEY are convinced of their fin, that they have not _ 
X feared God, they cry out of their miferyi what dial! a ^° ' If 
King do to them? But mark what follows? this follows 
upon it, they were not gain'd to God ever a whit the more. 
But tbey have jpoi^en lVords % fa earing falfly 3 in making a 

When they are taken off from their hopes one way, fee Obf.i. 
how they fet upon another. Luther upon thofe words, .. , 
faith: it's an Hebraifm; they have anxioufly confulted. / Wt ^ r Jr 
It's the way of the Hebrews fo to exprefs an anxious con- mueftrfro 
fultation, andfor that he quotes that place in Ifa. 8, 10. anxm con- 
lah^counfel together y and it fb all come to naught &c. So then faftant. 
the meaning would be this : l l a <$* l0 * 

Ibey have fyoken Words :] That is, they get together and 
contrive one with another what they (hall do in fuch a cafe 
as this, how they may any way help themfelves. As we 
reade fometimes of the People of God in Malac. 3. 16. JVM3.16 
thofe that feared Gotl met one with another and fpake to- 
gether; fo thefe wicked wretches /hat were thus difappoin- 
ted of their hopes, they met together, and fpake one to a- 
nother, fome fuch kind of word as thefe : 

Our Cafe is very fad, Oh ! who would have thought I# 
fuch things {hould have befallen us? We are as much croft 
of our hopes as ever any men were, we made account we 
(hould have over run them, and they would have been bat 
^s bread unto us, we fhould have made a prey upon them 3 
and all their eftate> would have been ours long before tjhi% 
time; Ohbutnow, thofe Prophets that told us that Cod 
was againft u*, thole Minifters that encouraged people in 
the Name of God, and thole people that were different from 
us, now we fee that their word^ are fulfilled, and what 
they thought would come, is now come upon us, now it's 

X x come 

3^ 2 An Expofition of Chap. I o, 

come t.p pafs what fuch precife ones among us whofe con* 
fciences would notfubmit to our waies & the way of our 
King fa id, fu rely they cannot but look upon us as amoft! 
wretched miferable forfaken people,now we are like tolofe : 
¥ our Houfcs, Eftates, Honors, and all thofe delightful things j 
that we hoped to have had, we (hall lofe all thofe things 
that we hoped might have made our lives to have been 
brave., and profperous, and merry, and jocund, Oh! what 
fhall we do in fuch a diftrefled tiate as this ? We had almoft 
as good diQ as to endure fuch a miferable life as we are 
like to live, to beat the mercy of fuch men whom we 
i knowfcorn us and hate us, Is there no way to help our 

felves? cannot we get fome or other to joyn with us? can* 
not we call in no help from any Grangers, no matter what 
we yield to them in. Thus they tofs up and down, and 
wrig up and down, not knowing what in the world to do 
V in their conference. 

2. Or thus; Mayweix>tyet poffibly make up fome peace 

though we be in this diftrefTed condition ? Whatfoever 

propofitions they fhall profer to us, we will rather than 

fail yield to them all, we may perhaps get fome advantage 

hereafter or be in fome means in a better cafe ro revenge our 

Covenant felvesthan now we are, If they will have us take the CO- 

* V E N A N T,& nothing elfe will fatisfie them, we will do 

it; and when we have taken it, perhaps they may put, 

fome of us in places of truft, and fo we may privately 

work about our own ends that way, and drive on our own 

defigns that way better than in any hoftile way, and if 

together with their Covenant they wiii have Oaths, we will 

Antmum %a ^ e t ^ m tQQ ^ an( j jr we canfl ot agree to their Oaths or Q- 

verpm" *>«**»* hereafter we will fay, we were forced to it, and 

uhrocitro* therefore they do not bind us. Some fuch kind ofcom- 

quefermo- munication it's like they had. And could you hear the 

nu confe- communication of our' Adverfarics when they get together 

turn.?*** i n thofe (heights that God hath brought them into, it's {{ke ym ^ oM ^ fome fuch k ; n d of ftuff a8 tn i* 


Ver.4 the Prophefte o/Hosea, 363 

is, they fpake thefe words one to anorfur. 

They have fyohgn Words* 

According to others thus,. Tbeyfyakg words ^ that if,thofe Expof. 1. 
(fpeiking words) hath reference to the times of the Pro- 
phets threatning, or when they faw their danger eminent 
and not fully upon them, fo fome carry it : and I find the L tur 
C/^ee Paraph rafe hath it thus. Thej J}al^ violent words-, va % a WCH 
and then theienfe is thus ; they rage, and fret, they fpeak i en ta. 
proud fwelling words, they fwcar and curfe 5 for fo the Cbald. r 
curfe in (wearing fignities , curfing, as well as fwearing, 
they (wear and curie 3 what, our Images be broken down, 
what (hall we be brought under and made to ferve our e- 
nemies? We fcorn it, wtdefie all that (hall have fuch a 
thought as this is, we will do this and that, we will have 
our minds, we will d;e for it clfe, we will enter into 
Leagues with fuch and fuch, we will get fuch and fuch to 
conjure together with us. Pie warrant you we lhall make 
our party thus and thus : thus they fpeak great things that 
they will do, yea that they will : thus they fteal^ words ^ in 
making a Covenant with Oaths cf Vanity (fo you may reade it.) 
And indeed if men could prevail with great Words, and 
daring Expreflions, and bold Refolutions, and defperace 
Oaths, and wicked Curfes, then may fome hope to pre- q^ 
vailagainft the God of Heaven and his Saints j but faith 
he, Thefe things (hall do them no good. And indeed 
thefe things mould never move us, though we hear our 
Adverfaries fpeak proud fwelling words, and fay what 
they will do, threaten Monfterous things, let us not be 
troubled at it, for they do but haften the Wrath of God a- 
gaintl themfelves. In the mean time while they are fwea- 
ring, and curfing, and making brags and boaft what they 
will do, thecounfels of the Lord they work their ruin, 
and work the good of his people, they fpake words, fuch 
kind of Words. 

Xx 2 ^v- They ; 

564 An Expofition of Chap. 10 

7 bey fpzakjvords, [waring falfely, in m sluing a Covenant. 

-»P s* What hath this reference to ? What Covenant did they 
Jt nuke? And wherein did they fwear falfely ? Some think 
ic hath reference to the Covenant tkat the People did make 
with Jeroboam at the fir ft 3 and To with his SuccefTors ; thac 
is-thu* 5 The People came to him and took their Oaths 3 and 
entred into folemn League, that they would (land by him 
in the breach that he. made from the houie of David, that 
they would (tend by -him fan oppoling uhofe that would not 
yeeld to him in the Alteration of Worftiip : For their Prin- 
ces would not probably have been fo ftrongly -fee upon the 
Alteration of the w&iesof ■Worfiiip, had not the People 
joyned themfelves freely to him by way of Oaths and Co- 
venant 5 now when he'faw that the People came in fioking - 
and willing to yeeld to the Oath which he would give • 
them, upon this he wasconrirm'din the way that he went 
in g and fo they took Oaths in Covenanting with Jeroboam 
which were but Oaths of vanity ; for fo the fame word 
fcVVltf that fignifies Falfe, fignifies Vain in the Hebrew tongue : fo 

Va*abi nt ' I & n d Arias Montana* , zvAVatablm take the words as ha- 1 
vlng reference to that. 

Expof,4. But now others ("and that more probably) underftand 
this Covenant and Swearing to be the Covenant that they 
took with the Ajfyrians, and with the Egyptians, theftory 

2KiKo 17 of which you have in the fornamed place, in 2 King. 17. 
' Hofhea fent Mejfengers to So King of Egypt, and brought no 
prefent to the King of Affyria & he had done year by year. Firfly 
he had Covenanted with the King of AJfyria and that was 
broke, and then th*y would Covenant with So King of E? 
gypt , and fo they fwore falfely, in in making a Covenant 
with the Affyrians, and the Egyptians. 

CM I. ' N° w «he Obfervations are. That Carnal hearts in their 
flraights have no God to go to, therefore they take [lifting courfes, 
Asa Dog that hath lolt his Matter^ will follow after any 
for relief. And 

Ver. 4 the Frophejte of H o s E A. 305 

Andfecondly, It'/ *» ev*7 thinginfiraightsfor men that q^z. 
prpfeji Religion to combine with wicked men. God profeiied 
he will not cake the wicked by the hand, neither fhould 
we; it's a iign die caufe is evil, when men can have no o- 
ther help but by combining with wicked and ungodly 
men. Juft thus it is for all the world with our adverfaries £ pp ]j c i¥ 
(at this day) to the Parliament, all men generally that the c curt- 
have any profeffion of Godlinefs they fee they cannot have panic* 
help that way, therefore combine and bring into Cove- 
nant hip Rebels, Papilb, any People in the world, If it 
were Turh^ % or Jews t or .any in the world to help thern- 
felves withal 5 this is the wickednefs of mens hearts. 

And then thirdly, There is no tntfi to be had to wicked men o\>fa-;\ ■ 
in their Oaths a?sd Co vcnants • let their Pro citations be never 
fofdemn, their Oaths, their Covenants,, it is but only to 
gain time to work about forae advantage, that they can- 
not work about for the prefent while they have any oppo- 
sition : If they have not things under their power as they de- 
fire, they will promife you any thing in the world, but 
when once they come to get power in their hands, then 
who fhill require the fulfilling of their Promifes, their 
Oath?, their Covenants? And therefore certainly^when we 
have to deal with thofe we have had experience to be 
falfe, we muft ever retain this conclufion, except we fee an 
apparent change in their hearts, for that's not enough that 
they are willing to take Covenants, that's no new thing 5 
but till we fee that God hath wrought fome mighty work 
upon their hearts we muft carry this conclufion, Certainly 
if they can they will ruin us, therefore our condition can- 
not be fafebut to be fo as they can-do us no hurt. That's 
the third Note. And then the fourth is this : 

That, Breaking Covenant, though with wicked men, is a very Obf. 4* *■ 
great wicktdnefo God will be revenged for it. I have hereto- 
fore fpoken offalfenefs, and falfenefs in Covenant, and 
Promifes, and (hewen you the example of Saul and ZedeU- 
*b y therefore I mall not look back to thofe things. God 



An Expedition of 



loves humane focieties, which cannot be preferved but by 
faithfulncfs; Faithfuinefs (it's the fpeech of a Heathen) 
it's the common fafety of all men. I remember I have 
read of the Romans that they did fo efteem of Faithfuinefs, 
by the light of Nature in Covenants, that they accounted 
Faithfulness to be a Godefs, and they built 3 and dedicated 
a Temple unto fidelity as to a Godefs, in which Temple 
all their Leagues, Truces, Covenants^ and Bargains were 
fworn^ which were fo Religioufly obferved, thatwhofo- 
ever broke them, was to be held as a curfed and damned 
creature, unworthy to live in humane fbcieties. And the 
Egyptians would punifh Perjury with death. Among the, 
Indians the fingers and toes of Perjured perfons were cut 
off. And I have likewife reade when lijjapherties the. Per fi- 
an warred againft the Grecians, he broke Covenant with 
the Grecians. Now Jgefilaw when he faw that they had 
broke their Covenant, he rejoyced at it greatly, faying 
thus. For (faith he) by this means fee hath made the gods 
tobehisenemy, and our friend ; wherefore let us boldly 
give him battel. We know how our enemies have broken 
their Covenants from time to time, and their Conditions 
that they have made themfelves, yea, even lately in that 
?orvn that we hear foch good of now, that we hope the 
Lord is even revenging himfelf upon them for breaking 
Covenant even in that very place. Now my Brethren, 
that even Heathens themfelves are cenvire'd of this great 
evil,that isfo dreadful an evil ; what caufe have we to lay 
our hands upon our hearts this day in refpett of that part 
of our Covenant, that concerns one another, for certainly 
fince the time of our folemn Covenant there was never 
more treachery than there hath been in England, and in 
Scotland too, tfiere hath been as much treachery fince that 
time as ever yet was, fince eirber of them were a Nation; 
we have been falfe one to another fo far as it relates to our 

But I find that Cahm in his Notes upon this Scripture, 


Ver4 the Frophejie of H o s E a. 367 

underftands this Oath and Covenant not to be a Covenant They did 
to men, but their Covenant with God, in promifing re- verba da* 
pentance and new obedience, and fo they fpake only 
words, Sivearingfalfly, they did but deceive him in fwea- 
ring and making a Covenant; and this indeed is a fore 
and dreadful evil to fwear to the high God, and to Cove- 
nant with him, to draw fo nigh to him and yet to be falfe, 
God threatens in Levitt 26. 25. lb at be will fend afaordto Levil.26. 
avenge the quarrel of bit Covenant-, and when we fee the fword 2 >~- 
ragethfoasitdoth, we may have caufe to fear that the 
Lord hath a quarrel againft us, in avenging the late Cove- 'Violation 
nant that hath been trade (I mean our falfenefs in it) of the N*- 
and that tare way fee further our guiltinefs and evil in fwea- umal Ca " 
ring falfly In making a Covenant, we muft know that ma- *,X7J/£ 
ny waiesour heartftmay be falfe in our Covenants with ^ j^. 
God. It is a dreadful evil to be falfe any way in Covenant 
with God ; any of you that upon your fick beds have been 
folemniy promifing to God reformation if God reftor'd 
you-, if you be falfe, Oh know, that the Lord hath a 
quarrel againftyou, and he hath a dreadful evil to charge 
upon your fouls : How many of you have been falfe in 
your private Covenants ? But to be falfe in publick Cove- 
nants, that's mod dreadful. But our hearts may be falfe k%fi$£ 
divers waies. As, Covenant* 

Firftj If we take our Covenant meerly upon politick 1. Forjo- 
grounds, wemakethefolemn Worfhip of God, wherein Htk^endf 
we exprefs ouriidelity for Reformation of Religion to be on b* 
meerly fubferviant to politick grounds, here's a falfnefs of 
heart, we are falfe in fwearing thus, and making a 
Covenant, we do not fan&i6e the Name of God as we 


Or Secondly, If we put falfe Interpretations, we are 2 .Putting 

falfe; when we (hall make our Covenant a meerfnareto f al J eimerm 

ourBrethren; letusconfider how far any of us are guilty %£{f**^. 

of this, and let ?he Lord judge between us j I fay, when we t0 m ^ ,> 

feek to m»ke it a fnare even to our Brethren : How have dfmr^ 


An Expojltion of 

thofe been accufed for the breach of this Oath which have 
not accorded in things. Aac are in Controveriie with our 
Brethren, as if this Oath were put upon ail men to deter* 
min matt abikufeand difficult points of Controveriie, to 
bring men to fubcnic to things as are very abrtrufe and dif- 
ficult to underitand ; this were to make an Oath a ^nare, 
and to take the Name of God in vain in a tearful manner : 
Certain] y the Lord never would have Oaths put to men to 
this end, that men that arc of different waies and opinions 
in Oontroverfal things,for to be forced by way of an Oath 
to be of the fame judgement, and to do the iame things 5 
this is a gseat abuie of this Oath v. hereloever it is urged fo 
tar ^ Certainly there's no man guilty of the breach or this 
Oath and Covenant, that fhaii but endeavor what he can 
to underitand what the mind or GodHs, and then to pra- 
ctice according as he underilands , though he (houid mil- 
take, as in the point of ^chifm in that point ot -the Cove- 
nant ; the thing its fclf being a fin, we may as 1nz\\ (wear 
againitit, as David did to keep Gods Commandements : 
but now,iiZ>4fi</did labor to underiiandGodsComman- 
dements,and do as far as he did understand; fuppoie he 
did not underitand all things aright, it might be his weak- 
nefs 3 but not his peijury. bo, let us be in point of Schilm, 
or any other point ot the Covenant, if men do endeavor to 
understand what is Schilm by the Scripture, and accor- 
dingly do in their feveral places- by what meanj their con- 
fciences tels them is lawful endeavor to oppofe it, though 
they mould not think that to be Schifm that their Brethren 
do think, or perhaps is fo, yet they are not foriworn : this 
is evil, to ma&e a Covenant to be a fnareunto us, and our 
hearts fo far a»e falfe in it. 

And then thirdly : Then is the he heart falfe in making 
a Covenant, when it doth not fulfill it according to the 
nature of h 3 when it goes quite oppofite againft it. As 
fince our Covenant hath been made ; When was there ever 
greater diviiions t Our Covenant is for unity : When more 


Ver.4 the Traphejte of Hose A. 

ungodlinefg ; our Covenant is againft it ; when m6re in- 
juiiice? Our Covenant is againft all thefe, and yetiince 
England was a Nation there was never ftronger cries came 
to Heaven for thefe fins than there hath been fince our Co- 
venant. And therefore certainly there's a great breach 
between God and us. in this regard. 

And then fourthly. When men make their Covenant to A.Wlien 
be a cloak for Malignity ; that is, Though they have tbs Cove- 
Malignant and vile wicked fpirics, yet they can but take nalnmade 
the Covenant and then all is well. Here they fwear faife- a clo *k.f°r 
ly in making a Covenant. "#&«&* 

That Judgment Jpringttb up en Hemic el\in the furrows of 

After this their Covenant there is a great deal of inju- Obf. 
ftice among them. 

Judgment.^ By Judgment, fome underftand the Judg- Expof. r. 
rnents of God, and then the fenfe is, Thofewickd waies 
of yours are the feeds that brings up Gods ]udgments 3 
that is as Hemlock bitter and deadly; there's a truth in 
this Interpretation, though I think it is not the full fcope 
of the words here : but it maybe the holy Ghoit, would 
hint fome fuch thing unto us in it. That our acYionsareas 
feeds, and what they are fown here they will bring forth 
according to the nature of them. Wictyd atfions when they 
are fown , will bring forth bitter fruit, will bring forth Hemlock^ 
Jt may be (Taith hej you look for peace and profperity, 
but contrary to your expectation , behold Hemlock and 
bitternefs. I befeech you take heed of preparing your 
felves a potion of Hemlock againft you lie lick and are caft 
upon your death bed 5 a man hath fown his field, he d ?***>" °f 
thinks to have a good crop of Corn, but Judgment,, the Hww/w ^ • 
Judgment of God comes up, and there's Hemlock inftead 

But becaufe I think this not to be the fcope of the place, 

Y y therefore 

37° An Expofition of Chap. I o. 

therefore I pafs ic by, and rather think that by Judgment 
is here meant, 

Expof. 2. Rigbteoujhefl, Equity, and Juftice - 

That whereas there fhould be Rigbtemfnefl, Equity, and 
Jvt^ice, a&it'sexpe&ed : behold iaite^d of this tnere fpingj 
up a crop of OppreJJion, Vnrighteoufnefl, and Injujlice that isi 
bitter as Hemlock; 1 rather think that this mult bs the! 
Mjuflice *neaning,becaufe 1 find that in dhven Scriptures InjuiUce 78 
compared compared to bitter things, yea, to Hemlockjit felf, in Amos, 
toHamhcl^ 5.7. Te turn Judgment to Wormwood, and leave off Right eon f- 
Amos~.7' nefiin the Earth. And in Amos. 6.12. Shall Horjes run up en 
Ca ?'°- 12 theRockJ will one plow there with Oxen? i will nor (land 
to open the former text, but you fee the Scripture charges T 
thepeopleby thisexprefllon, of finning againft Judgment*, 
and Righteoufnefs, that they turned it to Hem- 

Now I find three things efpecially recorded of this j 
Thenahtre Firft, It is a very venimous herb ; therefore I find Pliny I 
°f Hml ° c} i records of it in his 25. Book, 13. Chap, of Natural Hifiory, 
Pirn lib. t j iat t ^ c jthemansdid ufe to give this to malefactor; that I 
^* were condemn'd to die to execute them withal. And So- : 
Socrates crates that was Co wife a man among them, yet he becaufe-' 
Ucdi'd he did not yield to their gods, but fpake agamfl their falfe 
fir main- gods, therefore they judged him to die, and he mud drink 

'hew* a P ocion of Hml ° e k> and fo died 

\talm-- And Secondly, I find the fame Author faith of it tha 

GoA. the leaves are fomewhar like to Coriander, ben that the 

be more tender, and a ftrong ftinking fmel they have with 

Injufisde them: and the feeds like to Annls. And Co Jottice feems 

his to itt- to | iave a ver y f a i r pretence fomer.imes, and may feem to do 

ftjeejome* things that are very good; under very fair pretences men 

arcvery injult : the leaves when they come up one would 

think there mould be fuch a fine fruit, one would think to 

have Coriander, or Annis, but the truth i?, it comes to 

Hemlock at iaft. 



Ver.4« the Prophefie ofHoSEA. 371 

And then the third thing is, that which Hurom reports Hierom 
ofit,a»dit is in his Comment upon my text,he faith that tnkc * 
Hemlock grows up very ftiffandiullor joy nts, and at the 
joy nts (he faith) it puts forth a italk,and that doth not on- 
ly iprout upwards and bear fruit, but downwards to have 
a root, & he faith that every branch, J fit hath but a joynt 
inicwiiiierveinitcadofaieed, yea, every fprigof it will 
feiveintteadof feed; yea, he faith, it any pieces falls to 
trie ground, it wil grow up, and fa grow up as that it will 
.be very haid torlcithe ground of it. And truly thus it 
.doth referable . injuitice, if it be let alone but a little. Oh 
how it multiplies one to another and fpreads through the 
wbol Land quickly. f . 

And Flirty doth ooferve many other things too, he faith 4, 
that tae root otitis hollow, and that's unfit for any uieat 
ail; and Co are trie hearts of thole that are injure, hoiiow -Vnjuft ml 
hearts and unfit for any cbing. ***• 

Andalfo he faith, that the leaves are fit for fwellings, 5. 
and agamiUbre eyes. And God doth turn even the in- G° d l an - 
jultice that is many times, among a people to be medicines *F» 
to his people againti their fwellings, and to open their fore th / t J qui _ 
eyes. tydeneu^m 

And he faith, That ifHemlockbe drank in Wine, it onthem. 
will certainly kill a man, and there is no remedy. So if 6. 
men (hall be injuft aid ta ke ddight in it, and take pleafure Thofithat 
in it, and fcorn and contemn at thofe that they can opprefs fj'&™ 
by Injuitice, thofe men are in a defperate condition in- J**£ a 
deed. dtjperate 

And then laftiy, he doth obferve by this Herb that it kite condition, 
by cold, thole that takes the leaves or feeds, if they get the 7. 
Hiaftery of any they (hall feel themfelves begin to was cold Injujlice 
in their inward parts, and Co die inwardly. Oh! how \^ m ' 
many who have been very hot and zealous, yet having got- *• 
ten power into their hands they have unrighteoufiy ufed 
their power, they have_grown cold in what they were for- 
merly zealous in, and ftili they grow colder, and colder; 

Y?y 2 and 

37 2 AnExpfiUonof 

and thus their unrighteoufnefs is like to prove to be their 

In the furrows of the field. 

Expof* Calvin puts this Queftion, Why doth he not fay, ic> 

Cm mm *P rin g s u P in chc field, but in the furrows of the field > And 

JuprafuU ne gives this Anfwerto it; Where there are furrows in the 

cos agriy field, there hath the plow come that hath broken up the 

ftamin: field, and iris to prepare for good feed when the field is 

*ff°i- laid in furrows, and it's Iefs toJlerable for Hemlock to 

fpring up there than in the field that is not plowed, or in 

other places. 

Ob£, But when a field is plowed and prepared for fted, and 

one would hope to have much advantage by his field; to 

have much Juftice and Righteoufnefs in a Country , when 

we fee there hath been great works of God to caft out thofe 

that were injuft before, and the expectation of all the 

people is, that certainly now there will be nothing but 

Righteoufnefs, and Judgment; but inftead of that comes 

up Injuftice, and Oppreflion, as Hemlock, it fpringeth up 

in fuch afield that is fo prepared for Juftice. Oh! this is 

that which is a fore evil, that the Lord is fo provoked a- 

gainft, and fo complains of, that Judgment ftringeth up as 

Hemlockin the farrows of the field. 

Thus Judgment f^r in geth up as Hemlochin the furrows of : 
thefield. . 

What the meaning of Hemlock in the furrows of the 
field is, you have heard already : From whence the Note is 

OdI, i. i\j ai j> eo pi e fa i n a fa& condition, and it is a fign the Tbrd hath 

forfakenthem, that they are neerruin, rrhen thofe places where 
there is mo ft likelihood of Jufiice and Equity , that there fhould be 
Jnjujlice and Opprejfion* Oppreflion and Injuftice in places 


Ver-4- tt> e Prophejieof Hosea. 373 

where God expe&s Righteoufnefs and Equity, is a fad O- 
men, a forerunner of great evil to places. It's Gods 
complaint in I fa. 5. Juft before he threatned the utter fpoi- 1ft. f, 
ling of his Vinyard, he gives this reafon, 1 (faith he) looked 
that it ftould bring forth Grapes ; and behold, it brought forth 
wildGrapes: and 1 he mentions among the wild Grapes, In- 
jitflice: there it's call'd wild Grapes, as Hemlock here , for 
both are very fowr, and bitter before the Lord 5 Injuftice 
in places from whence Juftice may be expe&ed, is by the 
Lord accounted a mod fearful, a ruining fin: In Amos, 5. Atmt/f.- 
12. J know (Taich theLord)j^r manifold tranfgreffions, and l2 - 
your mighty fins. Now the word that htranfiated [mighty ex t l * tned * 
fins'] it is in the Hebrew your B^eyjz^becaufe the ftrength 
of a man it is in his bones ; and therefore he calls the 
ftrengthofthat fin honey; it isa very firong fin, itcannot 
eafity be refitted ; your fins have great bones in them ( faith 
he) and what are they > lou affilt the Juft, you take a Bribe, 
that you may turn away the poor in the gate fi om their rtoht : 
that's their great and their mighty fins. In Jer. 22.°i5. Ier 22 - l f 
Did not thy Father do Judgment and Juft ice, and then it was well 
rvithhim? He judged the Caufe of the poor and the needy, and 
then, it rex well with him again. And was not this to know me, 
Jaith the Lord? Let men talk never fo much of Reformation, ' 
andoffettingupthe Worfhipof God, andof calling out 
falfe Worfhip, yet if they rejoyce in Injuftice and Oppref- 
fioninfteadofthat, God will not take himfelf as known ; 
but faith he, Ihine eyes and thy heart, are after covetoufneft ,and 
for opprefion, and for violence 5 and in Amos, 5. 21. is are- Amos K 
markable place for this, faith he, I hate, I defpifejour feaft ST. 
dates, and I will not fmell toywrfolmn Afftmblks. You have 
many Feaft dales, and daiesof Thankfgiving, you blefs Daieso f 

Twtwjwnwwr,, ana ivgmeoiijnejs as a mighty river- as if 
he (hould fay, keep as many daies of Tharkfgi ving as you 
will, I care for none of them, except Judgment run down 


374 A* Expojitim of Chap* to. 

as water, and Righteoufnefs as a mighty ftream : Mark 
heu the expreflion of the holy Ghoft , Judgment and 
Righteoufnefs is compared to a River, that is, it (hould be 
common tor all, that the poorelt might come and take o£ 

xtkintd lt as we ^ as l ^ e rlc ^ c ^ lt mui * noc ^ e ^^ c * P° n d, or Weil , 
' ' i nclo fed for a mans private uie $ but faith he, Let Judgment 
run down as Water, and Righteoufnefs as a River 5 it 
muftbe as a River : now you know the i bames every poor 
body may come and fetch water there for tbeir relief: fo 
juiUce ihould be like the Water in the Thames that the poo- 
relt of all may have it for the very fetching of it : But till then 
faith he, i regard none of your dales ot thanklgiviiig. And 
Offc-ify (o in If j. 58. there's one fpecial reaion why the dales of 
Failing were not regarded, it was, becaufe of their oppref- 
iioii of the poor, and their unchariubJenefs, and their In- 
jurioufhef in the Courts of JulV/ce. We have now many 
daies of Fading and Thankfgiving more than ever yet 
England knew, & we may think that God wil fmel a fweet 
favor, but Oh ! this Hemlock coming up in the furrow.* of 
the field will imbitter all, for if ever God did look for 
Righteoufnefs and Judgment from a people, then certain- 
ly he looks for Righteoufnefs and Judgment from us at 
this day; Oh! for us now, that ftand in need of lb much 
mercy, that cry for mercy, and be oppreiling at Cuch a time 
as this is, it is a moit dreadful thing : What, is all the coif 
that God hath bellowed upon us come to this, that there 
fhould be no other fruit but Hemlock to come up in the 
furrows in the field 5 all the coft of God and man, all the 
Works of God toward* us, doth it come but to this iflue, 
only to bring forth Hemlock? Was there ever more cries a 
was there ever more bitter moans and complaints becaufe 
oflnjuftice than of late hath been in this Laiid? Never 
were People fo frullrared in their expectations. When in- 
deed fuch as were notorioufly wicked were in place, then 
we expe&ed nothmg but Hemlock : But now they are caft 
out of place, and others are come in, we hoped that there 


Ver. 4. the PropheJieofU o s E A. 375 

had been fiich a preparation that nothing but fruits of 
Righteoufnefs would have come up. But now to be op- 
preiied by them that are inplaces of former oppreflors 3 this 
is grievous. Lord) what is man? In I fa, 59 9. 1 here fore 
(&ith he) u Judgment far from or, neither doth Jufrice over- lfi.f$.$. 
M\ ive wait fur light, but behold obfcnrity , for brightnef\ 
.se w-il\in darfyejfy (this light it is efpeciaily Ipoken cx P 0Unded 
oi the light of Juilice)'asifthey ftouldlay$ the Land once 
d was dark, ail the Courts of Judicature, and all the 
mm chat had places tojudg in, they weredarknek, and we 
had nothing buc darknefs 5 yea, but now we waked for 
Ugl it, we hoped now there would be Reformation, it's 
fpoxen after their many daies of Fading and Prayer, but ^ u patd-e 
yet behold darknefs, behold oppreilion nill, Oh! many J mbeft 
who are come empty into places of power fuck harder than 
fome former Oppreffors did I And what will be the end of 
thefe r .hings ? How many poor men travel many times far, 
expecting fruits of Juftice, but they meet with Hemlock! 
they figh and lift up their eyes and hearts to Heaven* fen- 
ding up their moans to God, Lord, is this the fruit of our 
labor? do our hopes come to this? What, muft we go 
home with fad hearts and be made a fcorn and prey to 
thofe that are wicked round about us ? Oh ! thefe are fad 
m oans at fuch times as thefe are. $ m j} a p <s 

My Brethren, it were eafie to name many ftalks of Hem- ofH.irJoc^ 
lock that there are come up inftead of Righteoufnefs and wEogU 
judgment among us. rienam«oneortwo. What do you JP rm & u ? 
think of thi.. fe« 

Firft, That fuch as have been notoricufly Malignant, Y efbrm\itio' 
yea, fuch as have been upon a&ual War fnould yet upon a- iMslig*, 
ny (light acknowledgment or comlpg in, or for their own in Com* 
ends taking Covenant, (hould gee into Committees, and nattees^- 
have power thereover the Weli-aff eel A party who have 
been mod forward at the firft; bnc now thofe who hate 
them and have fpirits full of bitter nefs again ft bheii3 > (l»ouId 
have power over them to tax them as they pkafe. Power 


3 74 An Expopion of Chap. I o. 

over their eftates, their liberty, power to order the affairs 
of the Country round about them., and that now they 
mould revenge themfelves upon, them becaufe they were (b 
forward in the beginnings Oh.' we may thank you, had 
ltnotbeenforfuchasyouare, We had never gone on fo 
far in the Wars, If you had not come in fo freely &c And 
now they have opportunity to revenge themfelves upon 
them s What grows in the furrows here but bitter and ve- 
nimous Hemlock? Where the fault lies, that we cannot 
determine, but iuch men, doing fuch things, in fuch 
places, It is nothing but Hemlock in the furrows of the 

Secondly; Here's another ftalk of Hemlock, That poor 
men taken from their families, who were the only means by 
their livelihood to bring in a livelihood to their wives and 
children, yet fhould be fo without pay themfeives, and 
wives and children left deiHtute of bread and cioathing; 
and Officers in an Army who were but mean men hereto- 
fore and knew fcarce how to live, now they live bravely, 
gtifter in their Gold and Silver lace, what's this but Hem- 
lockj I-notherelnjufticeandOpprtflion? that thoufands 
Theory o c ftouId want bread, that widdows and children cry out 
Widows J k* bread tbat liv ' d P re «y well heretofore, and others 
which knew not how to live heretofore, yet now (hall 
be brave in a fir higher way than ever formerly, Is not 
here Hemlock that grows up in the furrows of the field > 
I know not neither whereto charge this, butyecwefee 
Hemlock doth come up. 

But now though we might name many other ftalks of 
Hemlock, yet certainly take this Caution along wirh you. 
Every man in fuch times of diftra&ion wherein we live, 
muft account to fufler fomething, things cannot be carried 
on with that equity as if all things were fetled among us, 
therefore though we may in an humble and peaceable way 
make our moans one to another^ and feek to inform thofe* 
that are in Power, and Petition, yet it-ought to be our care 


Ver. 4. the Prophejie of H 6 s E A. 377 

what ever we fiifTer in our particular, to preferve what we T£c honor 
can the honor of our Supream Court - 3 better many particu- tfwrbv- 
lars Curler hard things than the honor of that (hould not Covrt- 
be kept up; for by not keeping up that we make way to jj^^ / L . 
futter worfe things than ever yet we hive done : for how keptuy. 
would we have help when we meet with Wrong and Jn- 
juitice? Under God there are but three waies, two ex- J hr * e # a J s 
trc^ms, and one middle : for men to have right incafe'of ri ^ ■ 
Injuitice. The two txtrsam? they are (befide 3 our appeal our wrongs 
to God) Ifpeakto men, whereby a man can have aa£^ 
thought to get help againU Injuitice. 

1. The one extream is, Thac which heretofore was the '• 

Kings Arbitrary lower, a&ed by thole that are about him. - e K in g* 
We have taited enough of this Hemlock heretofore; Would ^ ' & 
we. think to have our help that way ? We know wrfat that 
Hemlock means. 

The fecond extream is, The appeal to the People, that were 2 * 
a remedy worfe than the difeale, for then all would ieem , J/jf^ft 
to come to be in aconfuiion that way, if the People, the pu. 
generality of the people (hould take up the matter we which re- 
(hould then have nothing but murders and robberies, rncdies are 
Then the meantft man that lives in the Kingdom if he hath iVoy ^ a p 
but as ftrong Arms and Legs as the richell of all, he is pre- tbedl l ea ft* 
fently equal with them, when things come to be red re it by 
the tumultuous people. 

Therefore the third way of help in way of Injuitice it is 3. 
life Mint, and thai i by our Parliament ,th at i?,as things are fy °*r 
iiof#, is the only regular help that we can have, If we fee Pa £ lia * 
therefore, or feel feme things amifs, we may be fenfible r^thmb 
and feek help too 3 but in a peaceable and humble way of fi n f u \ are 
Petitioning, bur iiill we (hould be more tender of their ofonljlaw- 
honor than of our own piivatc right. Andan appeal to f^tray u 
Htaven there may be likewile, butofany feeming way of 
appeal to either of the two extream?, certainly in that we 
make our remedy worfe than the difeafe : Pray much for 
them therefore that there may not one ftalk of Hemlock 

Z 2 rile 

37 8 An Exposition of Chap*l O. 

rife up among them \ or any feed fall down from them,, 
but that they may be as the field which the Lord hath ble(V" 

fed 3 Full of the fruits of Juftice and Righteoufnefi, that them- 
felves, and this City, and the Kingdom may be the habita- 
tion of Juftice, 7b at Mercy and Truth may meet together ,- that 
Righttoufnef? and Peace may kifi tacb other 5 that Truth may ■ 
firing out of the earthy and Rigbteoufmfi may ,look^ down f on 
Pfe.tif.y* Meaven ; fo you have it in Pfal. 85. 9, io, 1 1. veifes. 
10, 1 r # Now there's one Note more that I find Trenelius and Pa- 

Tremel. rc^r and diver's others have. The Furrows of the field (fay 
I areus, .flpiey^here is in the latter end of the word translated Qz<?/i] 
a Jod : which by fome is made paragogical [and an addi- 
tion of form only] Euc others to be an affix for the plural 
Agrorum. number, and fo they tranflate it to be thus. [Hemlock^ in the 
mwum. furrows of my field \ And that is. a great aggravation. If 
Hemlock fhould be be in the furrows of any field it's evil, 
but what, my people! men that profefs Godlinefs, what 
thofethat profeiVto fee up Reformation, yet Hemlock 
there in the furrows of my field! Oh! this is fad and evil till 
frr>3i«23 deed. In Jer, 31.23. Thus faith the Lord of hefts, the God §f 
Ifrael, Asyet they fhall ufe this ffeech, in the Land o/Judah, and 
in the Cities thereof-, when 1 fhall bring again the Captivity there" 
of, The Lor dhUfi thee habitation of Juftice^ and mountain of 
Holinefl. When I bring their captivity again, when Pie 
own them to be mine,then there mal be fuch eminentjuftice 
and Hoiiaefs that this fpeech (hall be ufed, The Lord blefi 
thee, habitation of Juftice ^and mountain of Holinefs* So if 
we would have any evidence to our fouls that God doth 
Reformatio owo us » and thatwe are his, and God indeed hath deliver 
encannot* red us from our Captivity, we mould labor that Juftice 
frejper and holinefs may be fo eminent that all the people about us 
mthout m . a y fay, The Lord blefs thif Land, the habitation of Juftice, 
pomorhn ^ momia ' tn fUolinefs. Both mull go together^ we mud 
Vdrlmo! not think to raife up the Ordinances of God, and caftout 
v*ng c f fuperftition, but we muft be the habitation of Juftice -, of 
Oppief- theiord thatthe Lord hath biefled.. It follows. 
fon> Ver, 

Ver.5 the Prophejle of Hose a. „ 379 

Ver. 5 

The Inhabitants 0/* Samaria j&tftf/wr, becaufe of the Calves 
of Beth-aven. 

YO U heard before that they were convinced in their 
consciences that they did not fear God, For now they 
fhail jay } We have no King, becaufe we feared not the Lord. 
They feared not God, but now they ftiall fear. From 
whence the Note is this. 

Tbattboje that fear God haft 9 are mo ft aft aid of any thing elfetQbCi, 
W here the fear of God is not, other bafe tear will be, ana 
fo much the more, the Uis we fear God. Oh ! how much 
better were it that our fear were let upon God, thin upon 
other things ? You mtfft love fomething ; Were it not bet- 
ter that your love were placed upon God than any thing 
elfe? And you muft fear fomething; Were it not better 
that your fear were upon God, than any thing elfe? And 
you mult rejoyce in fomething, and forrow and the like. 
Fear, it is a very troublefom aUc&ion, if it be mifplaced 5 
Oh i learn to place your affections right, place them upon 
God : By the fear of God ycu (hall come to fear nothing 
elfe 5 Oh! how excellent is Gods fear ! This one thing 
fets out the excellency of the fear of God : That where the 
fear of God is fetled in the hearts of men and women , all other 
bafe fears are rooted out. Would not you be glad to be de- 
livered from creature fears, efpecially you that have liv'd 
in many dangers a few months fince? Oh ! if you might be 
delivered from the fears of the creature, how glad would 
you bee? Here's the only way ; Let the fear of God be 
itrong in your hearts, and the fear of the creature will not 
prevail with you. 

You fee it clearly in the example of Habah^u^ in Hah. 
3.16. Whenlbeard(Go&vtvtdi*&\\\tm\\) my belly trembled^ jfabX 
my lips quivered at the voice ; rottenneji entred into my bones, 16. 

Zz 2 -and 

,3o An Expojifion of Chap. 10. 


and I trembled in my felf. (But now Habakfcukj* wn Y would 
you trouble your felf with fo much fear ?J Mark-, there 
expounded was a great good came to htm by it, lb at Imigbt reft in the 
day of trouble when be cornet b up unto the people ' \V hen -there 
(ball be a coming up unto the people/ and the enemy (hall 
prevail, and when theflgtree (hall notbloffom, nor the 
fruit be in the Vine, the labor of the Olive (hall fail, and 
the rltld mail yield no meat, the flock (hall be cut effirom 
the fold, and there fnall be no herd in the ftalk, when- 
thing? (hall be brought into the moil fad condition, that 
"ien (hall be at their wits end and know not what in the 
r /orld to do, then (faith he) I rziU fejoyce in the Lord, I will 
joj in tbe Gob of my Salvation. Wktn^ God$ake> Ibeti my beU I 
ly trembled, andmy lips quivered at rbe voice. Yea, but when* 
men came in the greater! rage, and ^ ? hen all things were ' 
dark and difmal, and black abroad, yet then did I rcjoyce I 
in the Lord, and joy in the God of my Salvation, all fear? 
wargone then. Men can rejoyce in the time of their pro- \ 
fperitjj but in times of afflictions then they fear > Where- 
as thofe that fear the Lord irKheir profperity, in the times 
of their afriiftion then they moft rejoyce. It's a notable 
fpeech 1 remember I have read in NazUnzen in hi* 12. Ora- , 
hJh'tfTQ x \ on ^\ t \ i [i e '\ 4 lhifiiourcare i That we are afraid of mthing- 
ffiSs&Z mou > than ih * x wz P : ouldfear any thing more than God, That's I 
tt'irfiM his expreffion. Here's an excellent fear, here's fear rlgitly 
zofti$fo*t {et; Would you fear? fear to fear any thing more than 
eoQnriov. God 5 and then your fear is fet right ; but if you do no:,&c< 
N**mii. Though men that have no fear of God they may fcem to 
m * * * have bold fpirits, and it items to come through the great- 
nefs of their fpirits, that they will not fear God, yet thefe 
men in the time of danger are then,oftbafe cowardly men 
in the world. Tie give you a notable infrance for this, 
Manaffes he was as proud an inlolent man, that feenVd 
to befearlefs ofaay threatningof God, fcorn'd his 
zCbro* P het ^ But mark, when he came into danger, in iCbron. 
22 ir ' ^ ii. where did they find Manages? he was run into the 
55 * *> bufhes, 

Ver.5- the Trophefie ofH o s E a. g8i 

bufhes, this brave bold fpirited man that dar'd God and 
his Prophets, and car'd not for what was faid, yet when 
hecame into any danger, what a bafe low fpirit he had > 
he runs and hides himfeif in a company of Bufhes and 

This is the temper and guize of the fpirits of men that 
will not fear God. 

Ibey foaUfear^becaufeoftbe Calves #f Beth-aven. 

You know what they were, thofe that Jeroboam fet up 
in Dan and Betbcl^ihe golden Calves. 

Luther upon the place moves a Queftion, What a won- 
derful thing is ic (faith he) that Jeroboam ifrould be fo bold, 
to fee up Calves to wormip 3 when there's that eminent dory 
ot Gods revenging himfelf for the peoples worfhiping a 
Calf that Aaron fet up, that at one time colt the lives of 
twenty three choufand men which were {lain, and yet that 
Jeroboam mould prefume to fet up Calves again to worfhip ? 
Ic was a orange bold attempt faith Lutber, ic was a won- 
derful thing that he mould be lo bold, and that he mould 
prevail with the people. Luther gives the Anfwer to this 
Qjettion,.thu3 : The peo- 

The truth is, there is nothing fo horrible and vile but pie will 
people in a little time will be brought to yield to it, if great follow 
ones by their example, and by their endeavor labor to fet S r?atone s 
it up, it will be fet up be ic never fo vile, never fo abomi- » r ™Xuih 
nable, yet people will be brought to it: that is his An- jiudwmet 
fwer. exempxtm 

And truly we find it fo, that let people feem to abhor aeeedtt. 
things never fo much, yet if they find it be the fway of Luthew 
great ones, and if it be once fet up in a way of power they 
yeeldtok: One would think it an 'mpoflible thing that 
4iow God having cail fo much odium upon our Prelates, ThePw 
one would think it impoftible for the People of England e- lvs,% 
ver to be brought to y teid to them, and I make no quefti- 


3$ 2 An Expojition of 

on but many of you fay fo when you meet together; but 
do not deceive your feives, if fo be chat thofe had prevailed 
that fought to prevail againftus, we fhould quickly have 
thefpiritsofpeopleturnedina moment, and as much for 
Prelates and Ceremonies, and Altars (for the generality of 
the People I mean) as here they didto thefe Calves again, 
though they had that fad tiory in their ears continually, 
of fo many thoufands that were (lain for Calves be- 

JbeyjhaUfear, becaufe of the Calves <?/Beth-aven. 

Why, were there many Calves at Betb-aven? Indeed 
there were Calves at Dan and Bethel, but there was but one 
at each of them. Here Betb-aven and Bethel was all one, 
Jeroboam was fo fubtil to fee up the Calf at Bethel becaufe the 
place took its name from God, but here the holy Ghoft 
calls itaHoute of Betbaven, becaufe it iignifies a houfeof 
Vanity, or Iniquity, God calls it by another name : We 
may call things by names that may hold up foroe honor 
and refpeft, but God will give another name to thefe 
things that we would fain put an honor upon. 

Hecalsit Betbaven, and the Calves of Betb-aven. Why, 
was there many Calves at Betb-aven ? 

Now the Anfwer that fome give is this: There was but 
one at Bethel indeed -, but both Bethel and Dan may have 
the name Bath avenftor they are both houfes of vanity') and 
fo called Calves in refpeit of them both. 

Or others thus; J^eC^e/o/Beth-aven : As if the Pro- 
phet fhould fay, Sct^ip as many Calves as you will, they 
(hall not help you if you had a thoufandof them. 

Or rather as I find fom ,Ariat Mont an w with others,They 

are called the Calves of Bc^-^e»,bccaufe according to the 

example of the Calf that was fet up at Betb-aven, their 

workmen did make other little ones, to be in their houfes ; 

like aalsememut that was the Silver-Smith for Diana, made 


\fer.5 the Prophejle of H o s E A. 383 

Shrines for Viands Temple, it was T>emetrius*s trade to 
make little kind of Temples in Silver, either to hang a- 
bout their necks, or to be in their houfes, or ornaments: 
So it was probable that the Calf that was fet up at Bethaven much honor put upon it, as to have little things 
made with Silver or Gold according to their eftates; per- 
haps for mean men, little things made with Wood, and 
Gentlemen with Silver, and others with Gold,like to thofe 
Galves, and fo had them in cheir families 5 and therefore 
theyarecalledCa/z/e/inthe plural number. And if this 
were fo, we might have a good Note from that : 

7hat the true K'orfbipers of God fcould labor to bring the true 
Worfhip of God into their families. They would bring the 
Calf into their families, or houfes ; fo mould we bring the 
Ordinances of God inco our families, bring the Worfhip 
of God into our families, and not content our felves with 
publick Worfhip, but have private Worfhip too ; they did 
not content themfelves with a Calf abroad, buthadthem 
at home in their houfes or families. 

And further there is a Note from it, They are called the 
Calves in the feminine gender, the jhe Calves^ that is in a way 
of Contempt of them. 

?be inhabitants of Samaria JhaUfear, becaufe of the Calves ? 


Why the inhabitants of Samariah? The Calves were 
not there. Samaria was their; chief City ; as London is to 
'England, fo Samaria was the chief City to the ten Tribes : 
And Samaria Jhall fear. Samariavras a very ftrong City : 
And when the Afjyrians came and carried away the ten 
Tribes captive, they took all the Country roundabout 
before they took Samaria : it was with Samaria as with 
London in theft fad times: when there hath bin wars round 
about in EnglandyLondon hath bin fafe for thefe three years 
together; And fo when there was wars in al Ifrael,yetSam** 

fia * 

3 84 An Expofition of Chap. 1 o. 

via continued fafe; yea, not only when fome Towns, but 
when every Town was taken , Samaria was fo itrong as to 
be able to endure a fiege for three years together : thus you 
(hail find in 2 King. 17.5. That the King of Afytta came 
and beiieged Samaria three years : yet this it was, and yet 
the textlaith, The inhabitant of Samaria pall fear, becaufe of 
the Calves of Beth-aven. That i5,though they were a rrrong 
City, yet when we heard that their gods were taken away, 
yea, when they did but hear that Bethel and Van were in 
danger to have their gods taken away., Oh ! they were ien- 
iibie or this, though they were idh for their outward con- 
dign for the present, and had ftrcngth enough to refill 
the Enemies, yet they were afraid : that is, there wa>. a ioii- 
citous fear in them about the Calves of Bet haven befoie they 
were taken, and when they were taken their hearts were 
daunted, and knew not what in the world to do. bo you 
fee the meaning of the words: from whence the Note is 
this : 

Firfr, That in times of danger our hearts fiould be mofr fill- 
citom about the Worfrnp of God. It was fo in the time of their 
danger, their hearts were efpecially folicitous about Be- 
thel, Oh! that was the place where they had the Worfhip 
of their Gods. So, are Idolaters folicitous in time of dan- 
ger, not fo much becaufe of their outward peace*, Qt is not 
(aid that they were afraid becaufe the enemies would come 
and take their Corn, or their Eftates) but Beth-aven^ here 
the Calves were, they were afraid of that. When there is 
any danger that fhould go next to our hearts. The honor 
iSam. f God, hhChurch, his Ordinances: Thus it was with 
4* *$• old FM in 1 Sam, <\. 13. the textfaith, lhatElifat upon a 
' feat by the way fide watching ; fur his heart trembled for the Ark 
of God : Why, he had hi? fong in the .Army, his heart did 
nor tre-roMe for them, and that if the enemies fhould pre- 
vail he was like to lofe his eftate, and there would come 
wofni muery upon the Land for the outward condirion of 
it, No, but his heart trembled not for that, but for the 


Ver.5 . the Frophefte o/Hosea. 385 

Ark^of God, I appeal to you what was that which your 
hearts trembled mod for in the time of our greateft danger > 
Was it for the Ark of God ? was it becaufe of his Ordinan- 
ces ? Oh \ if they prevail chey will trample the Ordinances 
of the Lord and the Saints of God under feet, the true 
WorftiipofGod, and the Power of Godiinefs, did your 
hearts tremble becaufe of this? Certainly if your hearts 
were right they would do fo: What, ihali Idolaters trem- 
ble becaufe or their Calvcs,and ihall not we have our hearts 
tremble becaufe of our God > 1 King. 8. 44. If thy People go 1 Kjng. 
out to battel againft their enemies , whither jo ever tboujhatt J end 8 44. 
\hem x (what thould they do 1) and loo\towards the City which ^Ughtned 
thou haft cbofen, and towards the Houfe that 1 have built for thy 
Name j then bear thou in Heaven. They when they are 
in prayer muft look towards the City and the Temple 5 for 
the Temple was a type of Chrift, fo the City was a type 
of Gods Ordinances where the people went up to Worfhip. 
Oh! thatftiould be in our eyes, trie City where the Ordi- what /bold 
nances of God are, when we go to War let that be in our ™°™lf bt 
eyes, and let that make us fight valiantly, and when we J & 
are praying to God, let us not pray fo much that we may 
be delivered from our Adverfaries, as that the Temple and 
the Cky of our God may be preferved. 
r. Again, further 5 In that ic is laid, the Inhabit ants of Sa- 
maria ftoutd thus fear. From thence the Note is. 

1 bat Cities that areftrong andfafe themjelvesy fhould be fen • Obf. 2. 
fible of the miferies of others- Oh! God knows how far we 
have been wanting in this very thin* •, If a ftrangcr fhould 
have come out of another Country into London, and walk 
about the ftreets, could he have imagined that there were 
fuch Civil Wars in this Land as there is, fuch wonderful 
defolations as hath been made in other part*? Oh ! how 
little did we lay the afflictions of others to heart, becaufe 
they were at fomediftance from us? Oh ! the n;ercy of our 
God that hath not brought us into the fame evils and mife- 
ries, this one fin had been enough to have provok'd God 

A a a againft 

%86 AnExpofition of 

againft us, becaufe we were fo little fenfible of other Coun- 
tries and Citieslhat were about us. This wicked Sama- 
ria, yet when they heard that Bethel and Van, and their ck 
ther Cities, when they heard what dangers they were in. 
Oh ! they were mi§htily arTe&cd with it. Learn we from 
hence to be humbled for our want this way, and if ever the 
Lord fhould yet try us further, let us learn to be fenfible of 
themiferie? of others that are ^Jbout us. 

Laftly, They are afraid becaufe of their Calves: When 
theii Calves are gone, all their Confidence is gone, and 
then their hearts are overwhelmed with fear. There is 
no fhidnsfs of heart in refting upon any thing but upoa 
the living God. They that ftay themfelves upon any 
thing elfe, if any affli&ions or dangers falls out, their 
hearts are fill'd with fear prefently. When men have no- 
thing to relt upon but their own inventions, their own. 
waies 5 no mervail though they fear in times of danger: 
They begin to bethink now that all is vanity to them that 
they reftedupon; yea, the fervice of God that men in times 
ofprofperity can reft upon and can latisfie their confeien- 
ces withal, yet in time of danger it will not do, no inven- 
tions of men, nor no external duties of Religion, efpeci- 
allyfuchasaremixtwith fuperftition, they will not up- 
hold the heart in times of danger, but the heart will be 
overwhelmed ; it's only the confidence in the living God, 
the union of our fouls with Jefus Chrift, and enjoyment of 
communion with him in his own Ordinances that can 
comfort our fouls in t r **ieof danger. But it's faid of the 
Wf,UZ-7< Godly in Pfal. 112.7. Hefball not be afraid of evil ty dings : 
bU heart i* fixed, trufting in the Lord. His heart is eftabliftied 
andhefhall not be afraid. It's again repeated, let evil 
tydings, come what will, his heart is fixed .becaufe he trufts 
In the Lord. It follows. 


Ver. "J . the Vrophejte of H o S E A . 

For thepeople thereof pall mourn over it. 

The people thereof] Here he fpeaks about the Calf of Beth- 
avert in the Angular Number, tor fo I find it's refer'd by Expof. 
moft Interpreters, Ihepeople of the Calf. (Of it) not of Sa» 

From thence the Note would be thus. That wicked mtn^ Cbf. 
Idolater f did dedicate themfehes to their Idols ^ they are the people 
of the Idol. Thofe that were the very peculiar of God and 
his Treafure, the People of God, now they are called the 
people of the Calf, for they have none to go to for help 
but only that Idol of theirs ; they had forfaken God. 

And it's faid, That they yet mourn over it. Though cer- 
tainly at firft, thefetting up of the Calf could not but be 
a very Grange thing to the people cf Ifrael, yet within a 
while after they were ufed to it, they did worfhip it, and 
it took their very confeiences, fo as they loved it, and 
when it was taken away they mourn'd and were in extream 
diftrefs and trouble. * Idolaters they do mourn when their 
falfe wopfhip is taken from them. At this day, my Bre- 
thren 3 how do many mourn after their fuperftitious vani- 
ties, their fuperftitious cuftoms that they were wont to *W*#i 
have? Now Prelates, and Service- Book, and Altars, and f r f ce ~ 
fuch kind of things are taken away, when they come to Jf^m \s 
meet together, Oh ! now all Religion is gone : So they per- r ome mens 
{wade poor people in remote parts, that the Parliament hath Religion, 
taken away all Pveligion; and there ha great mourning 
in their fpirits, they think they know not how in the 
world to ferve God if their Bookjze taken away from them: 
and I make no queftion it hath been a caufe that many have 
taken up Arms, raeerly to defend fuch fuperftitious vani- 
ties and cuftoms that they were wont to have. Their Buri- 
alls for the dead as they were wont to have, Oh! they 
mourn for this, and they would almoft as lieve lofe their 
lives as fuch kind of things as thefe are. I remember I have 
Aaa 2 read 


g88 An Expoftim of C hap. 10 

read of the Indians that were wont to worfhip an Apes 
An Apes Tooth, it was a Religious Relick among them, and it was 
Tooth. taken from them, and there was a great mourning among 
them, fo that they came and offered a very great price, 
that was valued at thoufands to redeem but their Apes 
Tooth that wis taken from them, becaufe it was a Religi- 
ous Pvelick. And fo we have men this day, though their 
fuper (Virions vanities and cuftoms be no better than a very 
Apes Tooth, yet they mourn over them and would be wil- 
ling to part with a great proportion of their eftate to re- 
deem them again, they mourn after their Calves. 
Wefh ild ^ n ' howfrVwld we mourn after the true Worfhip of 
motinaf- God then, how deer fhould that be to oar fouls? For 
ter the true Calve?, Superftitious Relicks, andCuftoms, Apes Teeth, 
WorJJ.ii. and fuch things be fo deer to Idolaters, Oh I thofe Ordi- 
nances of God in which our fouls have met with fo much 
foul-refrefhings, and communion with God, and fo much 
of the Spirit of God let out to our fouls through them. 
Such enlighcenings by them, Oh ! how fhould we mourn 
after them 1 You that have gotten any thing by the Word* 
by the Ordinances of God, that ever hath known what it 
hath been to have communion with God in them, you 
mould think with your (elves, If thefe fhould be taken 
from me, then I fhould have caufe to mourn indeed: I have 
loft much of my eftate, and my friends many of them are 
loft, and thefe arecaufe of mourning, Oh! biwiflfhould 
lofe the Ordinances, and Worfhip of God, Oh / what 
caufe would there be then of mourning 3 It follow*. 

And the Priefls thereof that njoyced on it, 

The Frief?/ they efpecially mourn. The word that is 
Q^DD here tranflated ?rhfts> it is in the Hebrew Chcmarims^ and 
Chema- j fi nc j i t fignirles three things the word from whence it 

rim tvhat & 

it bonifies COmeS. 

i Cbmar fignifies to found out, and fo fome think that it 


Ver. 5 . the Trophejle ^HoSEA. 389 

is- they are call'd Cbemarims, becaufe of their clamorous 
founds that they were wont to have in their fuperititious 
worfhip : Juft as we were wont to have Bellowing in their 
Cathedrals, fo they were wont to have,and therefore they 
were call'd Cbemarims, becaufe of their mighty noifes and 
founds that chey were wont to have. 

Secondly 3 It iignirles, to burn^ or to btbot. Aud fo Lu- 
ther (I find) take3 the word, and faith. That they were cal- 
led Cbemarims from their burning defires after their waies 
of fa I fe worfhip. 

But I rather think there is a third, that fignifies to be 3» 
Black^from burning; becaufe thofe things, that are burnt, 
they are made blacky When the flame firlt takes hold upon 
a thing it makes it black : and fo Cbemarims are as much as 
black^onts, or indeed Blagf^Coats ; they were wont to be Black- 
known by their black garments.and therfore they are cal- Coats. ' 
led by the name Cbemarims, becaufe of R ,, . . [Tbisybe 

their black garments that they were wont Xd^nTtltZtZto 'the 
toufe: and I find in 2 King.2^.%. that this Fopjh Munks and Nuns) 
word that Is here Priejts, L there Idolatrous tvbicb Calvin rejtds , and 
Prieps, it's the fame word. Thofe Black- expounds it to figmfie cither 
Coats that were then, they accounted it a ***? clamorous voifiin wor- 
kind of Religion to go in Black, from ^^JSSSZS, 
thence they would have the name. And tbo p idolatrous Pmfis were 
though certainly h'a fit for the Minifters knotvnas zKmg.ti.omvbicb 
of the Gofpel to go gravely, and decently, p{"<x J^Munlter's Aynota- 
and not to exprefs lightnefs and vanity in ti0m ~l 
their garments,yet to put a kind of fuperftkion upon blacky, 
a? upon neceffity they muft wear black Coats, and no other 
garments will ferve the turn : As heretofore there was a 
kind of fuperftitious vanity put on it. Now though gra- 
vity be required in their very garments, yet to itendfo 
much upon the very colour there may be danger in it, and 
thofe that are look'd upon as Religious men that fhould 
differ any way from Oi.ncrs , that they mould be tied and 
bound to it, I fay, this there is an evil in it 5 they were wont 


39° An Exfojitioncf 

co do Co here: and foalmoftall your Heathens and Taper- 
ftitious people they had alwaies a fpecial colour for the 
garments oi their Priefts ; as the Turks have their green 
for the colour of the garments of their Priefts. But thu8 
much only for the name Chzmarims* 

7beir Priefts that rejoyced, 

Rejoyce] that is, Ibey that did exult over the Calves , Oh } 
the Prielts, the Calves made for them, they got the King 
to be on their fide, and they made the Calves brave, and 
they had brave kind of Worlhip about it, and many pom- 
pous Ceremonies about it, and the Priefts they gloried in 
this, for they had a fpecial hand in all, and becaufe they 
had the countenance of Authority for their Calves, that 
they were able to crufti any that fpake againft them, they 
■exulted the text faith. 

But how there's a threatning, That they (ball mourn, thofe 
Priefts that did fo glory in their Calves, as who were they 
that did glory fo much in pompous Altars and other bra- 
veries but your Priefts ? they exulted and had all under 
them, and would quickly crulh a man that mould not 
yield to them, they did even brave it over all, and did e- 
ven call themfelves fometimes the Triumphant CUrgie, juft 
like your Cbemarims ; but now here they were like to lofe 
all, and they mould mourn over them. 

Tdanus upon this very place, for their fat Livings, and 
Tarfonjges,and fuch places, our Prelate?, for their Yreben* 
darks, undVeanarieSy and Bifbopricly , and fuch kind of 
Preferments: Oh / how do they mourn this day for the 
lofsofthefe things? Thus they that did fo rejoyce to ex- 
pect Preferment, they are gone now. Oh I the world is at 
an end with them, and they mourn one to another becaufe 
of the 1 j(>offuch things as thefe are: and long may they 
mourn upon tnis ground. We reade in Revel. i3. thefe 
kind of people juft fet forth, that upon the fall of Babylon 


Ver.5 the Prophefe ^/Hosea. 391 

the text faith, 7bat the Merchants of the earth (ball weep and 
mourn over htr : for no man buyeth their Merchandize any more. 
And then in the 14. verfe, The fruits that thy foul lufleth after 
are departed from tbee : and in the 15. verfe, The Merchants of 
tbefe things which were made rich by her, flood afar off, weeping 
and wailing. Thofethat were made rich by the Whore of tv komour- 
Babylon Hand a far off, weeping and wailing. And fo thofe nethmoft 
that were made rich by the Prelates, and Superfiitiowvani- forfuptjr* 
ties? they ftand a far off, weeping and wailing; and blef- ftitiot* 
fed be God that we fee them to mourn that did fo triumph P l<tces * 
and rejoyce over the people of God, but God hath made 
fuch a change of things as now they hang down their 
head* and mourn, even becaufe of their Calves, that are 
taken from them. 

For the glory thereof is departed. 

They fought to make them as glorious as they could, obr * 
and they accounted them very glorious. Now (hall wic- 
ked men, Idolaters account their Idol Worfhip glorious, 
Oh / how glorious mould the Worlhip of God be in our 
eyes, the true Spiritual Worfhip of God > Lee the true Mi* 
nifters of God learn not to glory in the flefh, bat defire to 
know nothing but JefusChrift, and himcrucifisd". • 

The Glory thereof is departed.'] For divers years together 
the worlhip of the Calves had a great deal of glory put up- 
on them, but it went away. And fo you know what glo- 
ry was upon our Prelates and fuch kind of Worlhip, as 
they of late fet op, but the glory is departed. And took to 
k, what ever inventions of menare 5 if itbenot Gods 3 the 
glory will depart from it. 


%$2 An Expofttion of Ghapjo. 

Ver. 6. 

ItfiaUbe alfo carried "unto Affyria for a Prefent. to King 

a«&, W/ H AT K * n g 7* f d wa8 y° u ncar <* in tne fif* 

y V Chapter : and hii name fignifies an Helper, as a 
T rophe. As now the King o{France,1he mofi Chrifiian King. 
And fo our King, 7be Defender of the Fakh. And fo King 
Jareb, the Helper. Now the Calves are to be fent to King 
jareb, that was their help. Some think that they fent it 
tor a Prefent $ but the text will not bear that, but his Sol- 
diers taking Van and Betbel they rejoyced in getting the 
Calves,stnd fends them to King Jareb as a Trophe unto him, 
as that which they knew he would much rejoyce in, They 
relied much upon King Jareb as a help unto them, and 
now their kind of Religion, their very Religion is at Ja- 
rebs difpofe, for he hath now the Calves in his hand to do 
with them what he will. *ffl 

Ohi, From thence briefly our Note is this : Our defending upon 

men for help, is deerly bought, if it comes to that, that they fhall 
have the dijpofe of our Religion. Jareb was their Helper, and 
they would have him to help them; but now their Calves 
are fent to him for a Prefent, and Jareb hath the difpofe of 
them for their Religion that they had. 

And then the fecond Note is this. In that they 
were fent to the King as a Prefent that he would rejoyce 
- in. -as3 

Obfc 2W it is the way of Idolaters, to rejoyce much when they get 

one another s gods. As when the Philifiims got the Ark, they 
rejoyced much, they carried it to Vagons Temple. Alfo the 
enemies ofthe Church will rejoyce much if they can get 
the power to trample upon our Religion ; they will rejoyce 
much if they can get your eftates, but they w^ "Joyce more 
if they can do what they will with you in the point of 
your Religion, Oh ! this would be that which would 


Ver.6 the Frophejte of H o s E a. 

make them glad at the very heart that they could difpofe 
ofusforour Pveligion, Oh! let us know this beforehand 
that may make us cry to God the more earnestly, that the 
Lord whacever he gives them power over, that he would 
not give them power over our Religion ; for that's the 
thing.that they molt aim at. 

Ephraimjhall receive frame, 

Hieromufou the place hath this tradition of the }ew$- Hierom; 
G'k but name it to you) he faith, ("that it was received a- 
mongthem) That the Priefts of the Calves had taken a- £^5^. 
way the golden Calves and put up Calves of brafs inilead j^rdsPro- 
of them and only gilt them over with Gold, and now the dromm, or 
King of Ifrael when he was in ftraights fent thefe Calves to kit Xtcki- 
King Jareb tor a Prefent to pacifie his anger, now wheft mth ^ a - 
he had fent thefe Calves the King of Afjyria made account f erwfc,w 
that they were Calves of Gold, but afterwards when he 
found that they were of brafs,. lie fent meflengers to the 
Kin* of Ifrael to tell him how he had but cozened him, 
and upon that, Oh the King and all the People were aiha- 
rned. But this is but a tradition of fcheirs, and not very 
probable. But this I rather take to be the truth of it. 

Tkey rvere aft amed bee aufe of their own Counfels* 

That is, their hopes fir ft mail fail them, and they (hall £xpof* 
fee their counfels that they took (hall come to nothing, 
and this fhai caufe fliame and confufion of face upon them. 
The tenTribesfiall receive frame. Failing in our hopes that 
make us to be afhamed. They had goodhopes they mould 
prevail becaufe of their Calves, but now their Calves are . 
taken from them, and now they are afhamed. In Job. 6. * * 
20. They were confounded becaufe they had hoped; they came 
thither , and -were afhamed: they hoped to have relief, but 
had not, and therefore they were afhamed 3 the difap- 

B b b pointment 

394 A n Expofltion of Chap* to. 

point menr of hopes caufe$ great (hame. Oh then /. what 
fhame and confufion will there be at the great day when 
we (hall bedifappointed of our laft hopes ? H we had been 
dzfappointed of our hopes now in refpe&of our Adverfa- 
lies, Oh /.what (hame would have been upon the People 
of God, our Adverfaries they would have caft fhame upon 
us 3 and (aid, What's become of your fadings and prayers ? 
As it'siike the Jfyrians did when they took the Calve?, 
Oh / now we have got yoor Gods (fay ihey) and upon 
this the people were afhamed : and fo if ouB*Adverfaries> 
had prevailed they would have fcorn'd in the like manner. 
My Brethren, we have caufeto blefs the Lord from our 
. fouls that he hath delivered us from fuch a temptation, 
from fuch a temptation left we (houid be afhamed of our 
hopes, though the truth is, If we had right we fhould not 
have been afhamed, for our hopes was not fo much in the 
faving of our eftates as this. That God would own bis 
Gaufe in theconclufion, and fo our hopes would not have 
fail'd ; I but if our hopes had but fcemed to have failed in 
outward appearance, that the Enemy fhould have prevai- 
led, I fay, it would have been a mighty temptation for 
us to havebeen afhamed of our hopes. Oh / blefledbeGod 
for preventing this, that the Lord hath not made his Peo- 
Miniders P* c l0 be afhamed of their hopes, and prayers. The Mini- 
majbtglad fters of God can ftand up and look comfortably in the Con- 
gregations, becaufe they put on people, and encouraged 
And(ifaL the hearts of people in this Caufe; and they have comfort 
mies faith tot heir fouls in this. That when things were at the ioweft 
Publkk yet ftill they could have their hopes in God, and beleeve 
Cauje ) yet in God that he would go on in fuch a Caufe as this is, 
thy may and the Lord hath* not caufed the expectation of his poor 
take com. people to fail. But if it be fhame (I fay J now for the pre- 
#*" fent to be disappointed of fome hopes, Oh / remember up- 

on all your disappointment of hopes, Oh / what fhame 
would it be before men and Angels if it fhould prove that a- 
ny foul in this place fhould he fo difappointcd %i their laft 


Ver.6. the PropheJieofH osea* 395 

hopes ? Thou haft hope of falvation, and of eternal life, 
and if it ihould prove when all fecrets are to be made pub- 
lick before the Lord Jefusand his Angels., if then it mould 
prove that all thy hopes weredafh'd, what would become 
of thee? k is the prayer of David, OLord> let me not be dif- 
appointed of my hope. Let that be thy prayer, efpeciaily in 
regard of thy laii hopes. In ijob. 2. %%■* Abide in him, iU ^ 
tbatvohenbefbaU appear n>e may have confidence, and not be a- 2 g 
framed before him at bis coming. Oh ! that's the comfort of 
the Saints, that they (hall not be afliamed at the coming of 
lefusChrift: and many that are not afhamed now yet at 
the coming of JefusChrift, Oh I the ft a me that fhall be 
cait upon them? But the main emphaiis lies i^the words 
that follow.. 

Jfraelfhallbt ajbamed of bU own Comjkls. 

Now what was that Counfel? What? why it was this Expof. 
counfefc i. The Counfel that was between Jereboamdx. his 1. 
Princes and the Priefts, together with fome eminent of the 
people, for the fetting up of the way of falfe worfhip. 

Andfecondly, For the forcing of al men that belonged 2 , 
to the ten Tribes to forbear going to Jerufalem. This was 
thought a notable Plot, a notable Counfel, they thought 
this was the only Counfel to keep things in peace among 
them. Why (fay they) if we (hall fufrer men, that every 
one that hath a fancy in his head, that they (hall go to Je- 
ra/a/ewtoworuYip, we fhall have nothing but confuiion, 
and therefore let us take fifth a courfe that people mall 
have a place to worfhip in, that they worfhip tfius$ it is 
but only fome people that are fo ftricl: that they muit needs 
woiftiipin jemfalem, and therefore let us determine this, AGe f™- 
Thatwewillhaveaconftant way that every one fhall be g^'% 
bonndunto, and we will have no more going to thL ]eru J pJ itic ^ 
faiem to worfhip, but they (hall be content to worfhip at £<mncel$ 
Van and Betbel> and this will keep things in peace. Now m^liyon 

Bbb 2 this 

39^ An Expoftion of Chap. I o. 

this counfel feem'd to be a fine plot to keep things in order. 
But faith the Lord, They fhall be aftiamedofit; though 
they think they have wife men, that do thus advife, fage 
men, and fome men it may be that feem to have fome good 
in them too, and ftand for peace : thus it was a Counfel 
cried up mightily, yet the Lord he fits in Heaven and 
laughs at this CounfeJ, and faith he, They pall be afiamed 
ef their Counfels^ perhaps now whilfi they are let go on and 
carry all before them, they blefs themfelves in their Coun- 
fel, and think k is a very excellent ploc^ and God favors k; 
but when my time (hall come, when they fhall fee what e- 
vil it brings upon them, then they fhall be aihamed of their 
Counfels# From thence there's thefe two Notes 5 

Obf. !• Fir ft. That mens own Counfel* bring them to fhame ^ e^ecially 

in matters of Religion. 

Obf, z> Secondly, 1 hat men are ftrong in their oven Cowifeh^ till they 

fee fome eminent evil to come ofthem^ and then they will be convin- 
ced and afhamed) but not before. 
To fpeak a little of each of thefe. 

1 Doct. Mens dn-n Counfels bring fhame to them 3 efpecially in Religion* 

For men naturally are very blind in the things of God, 
'they do not fee far in them * mens hearts are ful of corrup- 
tion, they are byafTed by their corruptions 5 feeing there's 
much felf-love in men. 

Reaf, 1. If there be any appearance that is mens own, that'* much 
regarded, a great deal more than truth that is another 
mans; if it be thwr own they mind that, but let another 
man fpeak that which hath truth, that's little regarded. 
There is in mens hearts much violence to maintain their 
own Counfels, and therefore very like that their Counfels 
will bring them to fhasr;e. There's nothing that; men 
can bear to be contradicted in, lefs than in their Coun- 
fels. And the more men are fet upon their own Counfels 
the more it is like to bring fhame in the conclufi- 

Reafo, And befides^ There's a Judgment of God upon mens 

fpirits 3 

Ver.6 the Prophefie of Ho SEA. 99 

fpiricsj, that if they will fet upon their own Counfels, I fay, 
there's ordinarily a Judgment of God upon men to leave 
them to folly when they reft upon their own Counfels : 
and it's threatned inPfal. 81.12. as a great Jugment of God 
upon men, to give them up to their Counfels. Saith God., p^ ll2 
'Ibey would not hearken to my Counfel^ therefore did 1 give them 
up to_ their own Costnfil : Oh ! it's a terrible place : I befeech 
you conhder of it 3 Thefe are times wherein every one is 
plotting, Oh! tremble at that text; I gave them up unto 
their OTyN C OVNSELS: Mens own Counfels bring 
them tofhsme, often times they come to nothing ; after 
they have made a great deal of do, and they will do this, 
and they will go on, at length it comes to nothing, fothat 
they are fain to fit down and there's an end of all their la- 
bor and ilir, perhaps they have labored to put cm their 
Counfels by much evil, much fin, much heart burning,and 
when it comes To all, there it lies, there's an end of it ; thus 

they are afhimed of their counfels. Yea, many timesthe w 
i^rir !• V>jju u Mens own 

Counfels ot men work quite contrary; God doth much Cain M $ 

glory in this-in making ute of mens own Counfels to bring injure the 
them into fn a res. What hath brought our Adverfaries Jnftanad 
into fnarev but their own Counfels? What brought iV^nibe^ate 
prelates down but their own Counfels } So that they E " l T^ 
would bite their very fingers for what they did in their p^ff 
Proteftation. God hath been pleafed to deal thus graci- 
oufly for us, to bring our enemies into fnarcs by their own 
Counfels: in Job^iS.j. 'tis .verified of many that their lob* 18.7. 
ovan Counfels have caft them down. And Pfal. 9. toward the P/d.9. 16. 
latter end, The wicked it fnared it the work, of bis IV N 
HANDS : Higgajm Selah. Xou have not thofe two 
words put together in all the Book of God befides. That 
is, Oh! 'tis a thing to be meditated on very much,, the 
wicked is fnar'd in the work of his own bands. Oh ! think 
of this, confider of this'. Oh! the work of God in brin- 
ging men down by their own Gounfells (faith the 




An Exposition of Chap. IO. 

■Reaf. f And juft it may be Co $ for men provoke God by their 

Pfal. 106. Counfeis, in P. joint. 106. 43. Oh ! the Lord looks upon 

43 • the Counfeis of men, and is much provoked by them, and 

therefore juft it is with him to make their Counfeis to be a 

fnare Co to them,as that they mould be afnamed of them at 

the la ft. It concerns us therefore (my Brethren} to look to 

our Counfeis what they arc , Tie give you a few Rules a- 

bout your Counfeis that you may not be afhamed of them. 

*U ° Firit, Keep out from your Counfeis thofe things chat 

"uFalfe would hinder you. 

principles. x • &* ^ ure to kec P ou t of your Counfeis your falfe Prin- 
ciples, be nota&ed in your Counsels by falfe Principles. 
2. Wicked 2. Keep out of your Counfeis mckgdnun, take heed that 
*?*?• they do not joyn with you in your Counfeis, in Job 21.16. 
j / 7 heir goad is mt in their band : the counfel of the wicked is far 

O2.22.18 f r ° m W: anc * f° in J°b> 22.18. Oh ! keep out wicked men 

from your Counfeis. 
$.$elfends 3. Keep out your Own Ends, take heed how they come 
in : if any of a mans Ends come into his Counfels,they wil 
warp then. 
4* Con* 4, Keepout of your Counfeis Conceiytednefi, and Pride ; 
^f^^jvhen you come to Counfel, Oh take heed of a conceited 
fpirit, in leaning to your own understanding j God doth 
lid *> ' ^ e P GUC °^y° ur Counfeis fieft and blood. I cqnful- 

ted not withftfh and blood, faith Paul in the fit ft Chap, to 
the Galatims : Idid not loojc unto carnal excellency, but 
laid aiide all carnal kind of excellency ; they would have 
advifed me to this and this, and 1 fhould never have done as 
I did if 1 hadconfulted with fleih and blood. 
6.PaJfion $ t Yea,keep out of your Counlels Paffion and frowardnefi. 
and Fro- j q j q ^ ^ x ^ t tf e ta k$th the u ife in their own craftinejS 5 and the 
lob, c/i 2*. counfel of the f sward is carried headlong. If once you find in 
your Counfeis your hearts begin to be hot, rather break 
fitfbtve on ff . ta ke heed of fuch refolutions in yourCounfels as are in 

Tsat^ W a ncat : k' 8 a ta * e wa ^ *° r y° u if y° u wou ^ confult about 
* • bufinefs 

Ver.6. the Prophejte ofH osea. 399 

bufinefs of Momeat, aflbon as there begins to be a heat, ra-' 
ther fall to prayer ; we had need of cool and quiet fpirks 
when we are confulting : As if you would weigh a thing 
cxattly with Gold Seals (as in Councels we fhould weigh 
things very exactly) you would not weigh in themidftoir g m jj e 
a wind: when mens palTions begin to be up they weigh 
things as a man fhould weigh Gold abroad in the wind : 
but you cannot weigh exactly-. Gh ! take heed of pafiion 
in your Councck. 

Divers other things there are that ipoyl our Councels 2, Jffiar 
that we fhould be aware of. And if we would have trefiould 
our Councels righr, then obferve thefe further Rules mm ^ m 
in your Councels: cmCoun. 

I. Be fure to look up firft to JefusGhrift that great Coun- \ f /, t 
fcllbr. He is called in lfa.9. THE COVNS ELLOR: cknjl 
it's he that is wonderful in Counfil : God hath givsn a fiile to Jfa 9. 6. 
his Son to be The Counfellor, he is to be the Counfellor of 
thy Soul for thy Eternal Eftate., yea, and to be thy Coun- 
fellor for all matters of R.eligion,and the Worfhip of God, 
look up to him. 

And pray much. If you would not have your Gounfels 3. pray 
mifcarry, pray much- In Pw s. 14. Coun fel is mine (Taich rr$ch. 
Wifdom.) It'sfpokenofChrift. It's very obfervabie that P'^8,14 
fome note of the Gounfel of Achitephd^ and the Gouufel of 
Hufhai : The Countel of xicbitopbel^the truth is, if we exa- 
4Be it, it was the wifer Couniel of both, and Abfalom lo- 
ved Acbitopbel exceedingly 3 and hL Counfcl was ordinarily 
accounted as the Oracle of God fi yet at fuch a time (became 
God had an intent to bring down hisCounfel) that was 
rejected, and the Qounfel o* Hufiai was imbrac'd 3 and he 
did hear the prayer of IXiW when he prayed. Lord turn the 
Counfd of Achitophel into folly. And let us pray mucfithat 
God would be with our Counsellors, that there 
may be none there that may be like thpfe that are fpoken of 
in Ezek^ 1 1. 2. Tbefearetbey that give evil Counfel in the City 3 E&Jtil tfp 
and that likewife the Lord would fway CounfeIs ; and that 


4°° AnExfofttionof 

" men may yeeld to that that is the fafefi and the Bed Coun- 
fe!, to that that is belt in the eyes of God. -Many times 
when a* Company meet together, there are fom things that 
aredarted in that are negle&ed by the Company, whereas 
if God were with them, to guide them, that thing (it may 
be) would ftvay ail their Counfels : and pray much. Guide 
^75.24 me mtb thy Counfel, and fa bring me to glory , Pfalm. 73.24. 
Oh ! efpecially in matters that concern our Souls and Re- 
ligion, we mould pray much that God would guide us by 
his Counfel, and To bring us to Glory. 
3„ Let the 3 • If you would have your Counfels right, Let the fear of 
fajtr of God God befirong in your hearts when yon come to counfel. Oh ! it's , 
beftrcng. a good thing when any are going to Counfel about matters 
of eonfequence,that they would prepare their hearts before 
they go with the pofleftion of the fear of the great God up- 
on their hearts, and then they will counfel well : you have 
a notable Scripture for this in Ezra, 10.3. Come, let w go to 
Bqr. 10.3. do according to the Counfel of my Lord;, and cf thofe. that tremble 
at the Commandement of our God. It may be there are fome 
that have deeper reaches than they have \ I, but have they 
the fear of God in them ? {here is hope that they are gui- 
ded by the Lord, and therefore let us do according to the 
Counfel of thofe that tremble at Gods Word ; Do you fee 
a man whole heart is poflefiPd with the fear of God and 
his Word r if his parts be but ordinary you may expe£c 
that God will be with him rather than with thofe that'sHe 
bold and prefumptuous, and (light the Word of God. 
4.Lookat 4- In your Counfels (efpecially in matters of Religion) . 
the Word, before to lool^at the Word h and think not thus, In way of 
efpecially in feafon and prudence fuch a way were better, and would 
pT„ m °f conduce ^ or P sace : As * ^member Luther. hath fuch an es- 
' et g*°n. p re fjj onj K € afon is a mod deadly enemy even to Faith, it 
is dangerous ro reafon matter of Faith. And fo in the mat- 
ters of the Worfhip of God, there's a great deal of danger. 
Keep to the Word therefore in all your Counfels, and la- 
bor for fincerity of heart in-all your Counfels : this is that 


Ver. 6. the Profhejle of H o s E A. 401 

that ro kes men mifcarry in their Counfels, their hearts are 
byaflrd with Some luft or other, and therefore when any 
thing is fpoken to them that is fu table to what they have a 
mind to, that they imbrace ; and if any thing be fpoken 
to them that is otherwife, that they reject : Oh I it's juft 
with God to anfwer thee according to the Jdolthat is fet 
up in thy own heart. 

5 . In all thy Counfels, 7ak$ heed of being put off with fome £ Be not 
fairjbews. When the Lord is leaving any, yet he will fuf- put off #& 
ferthofe that give evil Counfel to mix a great many good M TS °f 
things'with that which is evil : As fome that will % a f m * 
put a few brafs (hillings into a great bag of money, the o- 

theris all good currant money, y^a but here's fome brafs 
(hillings put amongftit. So fometimes in themidiiofa 
great deal of good Counfel, there Is a little mixture that 
may turn all : therefore thofe that would counfel, efpecial- 
ly the publick affairs, they had need have their eyes about 
them, and poife every word and line, and examine every 
particular, or otherwife they may quickly come to be a- 
(ham'd of their own Counfel . 

There are many RuJef might further be given. 

6. God hath promi&d to direct the humble, there- 6. Be 
fore come with humility in your counfels, and be fure hr humble, 
what is right to follow : and then you may with the more 
confidence expect God fliould help you in other things. 

7. Confult with indifferent judgment. 

8. If the thing touch others, think what we would 8 
have if we were in their cafe. 

9. Whether it may not coft too dear, though good. * 
Confider whetherthe attaining of it,though good,may not 
occafionfoimuch evil. *s it is not worth it : if it be not of 
prefent neceflity (non deliberandi necejfar Of) the rubs atten- 
ding it may (hew it is not good at this time, or not thus, or 

iiot for me. 

C c c 27,^ 

4°2 AnExpoJition of Chap. io. 

-B l 

Ibeyfballbe afbamed of their own Counfels. 

SkDoft, When they are come to timesof affliction they ftull be a- 
(hamed of their own Counfels. Times of affliction makes, 
men afham'd of what they would not be afham'd of before, 
Sr Walter ^ er ' 2 ' 2 ^' ^P^' 3 II; * remember a notable expreffion 
Rawlegh tnat S r ' Walter sxawkigh hath in his Story; When death comes 
(Taich he) which hates men and deftroiesmen, when that comes^ 
that's beleeved-, ButGodthat loves men, and makes men, he is 
not regarded. Oh Eloquent I Oh ! Mighty Death ! wbttn none 
could advife, thou art able to perfwade* That's thus, men 
that would never be perfwaded by any thing elfe to belecve 
that they were not right, yet when death appears that can 
perfwadethem : now afflictions are an evil, but how elo- 
quent are afflictions? what power have afflictions to per- 
fwade men that they were wrong, that would not be per- 
fwaded by all the arguments in the world before? 7hen 
thy Jhall be ajhamed of their own Counfels. Oh ! I befeech you 
let us Cake heed of this, let not us go on headily in our 
own Counfels till God bring us into mifery, and then we 
ftould be forced to cry out of our ©wn Counfels and be a- 

Ve r. 7. 
As for Samaria her King is cut off, as the foam upon the 


S for Samaria her King is cutoff, as the foam upon 
the waters. 

Expof, Before God threatned that they (hould be afliamed of 

their Counfels, and what that Counfel was I told you. 
Afham'd of our Counfel^ we hope not, we (hall maintain 
it, our King is for us, he will venture his life, his Kingdom^ 
but he will maintain us in our way. 

lour King ("faith the Propjict) he fhaUbe at foam upon the i 
w.ater 3 even the King <?f Samaria.. Yea 4 j 

Ver.7- the Trophefteof Hosea. 40 3 

Yea, but our King is in a ftrong Town, in Samaria, a, 
.great City, and fuch a ftrong City as was able to hold 
iiege for three yeers together ; and yet the King of Samaria 
though he had gotten trie chief City in the Kingdom to be 
fully for.hlm, and fo much vi&uals and ftrengch as he 
could hold out for three yeers, yet (faith the Lord) He 
pall be as the foam upon the Waters. 

As foam. 

The word that is tranflated Foam, fometimes iignifies nyp 
the foam that is in a man that is extreamly angry, to you 
have it mZach. 1. 2. Oh the King when he was croit he ^«*.i»2. 
was in a foam. Your King thatis croft and doth foam in 
anger when he is croft, he (hail be as foam upon the water 
("faith God.) Now the Note that is from hence it is 
this ; 

That ungodly men in their greateft power and rage, yet if Obier. 
God comes upon them, are nothing hut as foam x are poor weai^crea* 
tures that vanifty and come to nothing. The foam when the 
waters makes a noife, is above it, and hath a great (hew a- 
bove the waters, but ftay a while and it is vaniftYd and 
comes to nothing. Your King that rages and is above ci- 
thers, and thinks he hatha great deal of power 5 ftay a 
while he comes to nothing. . The Scripture compares men 
in their greateft power to things of the greateft vanity; there 
are in Scripture, that Me mention toyou,a matter of -1 o.or 
20. feveral particulars wherein the Scripture compares men 
in their greateft power, unto that which hath nothing but 
vanity : yea there are fuch expreffions in Scripture, to fet , I 
out the meannefs, vilenefs, and bafeneft of men in the crea- Vfi ^ 

Scripture & that « of the fame judgment w * their Father, tures exi 
with God, as he hath reveal'd himfelfin his Word, never HP™' 
to be atraid lot the power of men. Tie name them diftinfc- T hing 
ly to you thus : the wmt) 

Ccc 2 F , r ii Iff"* 

404 An Expofition of Chap.lO. 

1, Firft, The Scripture fometimet calls even Kings tnd 

great ones, A meer notfe , nothing more, in Jeremiah, 
46. 17. Pharaoh King of &g)pt, is but anoife. That's the 

Secondly, They are but ai final! dufiyih Ifa. 29.5. 
The multitude of thy fir angers Jhall be Uk$ fmall duft. 

Yea, Thirdly, They are but as chaff, in the fame place 
If a. 29. 5. The terrible met jhall be as chaff that pajfeth away in 
an infiant* Who would be afraid of a noife, imal duft, and 

4. Fourthly, They area* nothing, in Ifa. 41.11. Behold^ 
all they that are incetifitd agrinft thee, jhall be as no~ 

5. Fifdy, They are as Tow ■• put a little fire to Tow and ir 
quickly comes to nothing. In Ifa. 1.3 1. 

6* Sixthly, They are as dung, in Pjal. 83. io< As the dung: 

of the Esrth. 

7. Seventhly, They are at fir aw that is troden for dung, in 

J fa. 25.10* As fir aw troden for the dunghil. 

& Eightly^ They are compared fometimes to a beaftthac 

hath a hoo\in hvs nojlrrls, in Ifa. 37. 20. God will put a hook^. 
in hU nofirils -. now who would be afraid of a beaft that 
hath a hook put into his noftflls ? 

9* Ninthly, They are as frubble i and as fiubb'e fully ^rea- 

dy for the fire, mNahum, 1. 10. 
i°* Tenthly 3 They are as rottennefi, and ih*:r root is rottennefi 

M« And then, they are as/caw, in fosei^. 24. 12. Andasfcum* 

ready for the fire. 
i' 2 « And then again, They areas 1 fmoke InPfal; 68. 2. they 

are as finoketbat is drie. 
*> And then they are as Grafi, as green gtafi, as grafi ok the' 

houfe tops, and as Cwn blafied before it is grown up ; all thefe ' 

you have together in Ifa. 37. 27. 
14*- And then they areas Wax that melts before the fire, in Pjal. 



Ver.8. the Prophefte of H o s E a. 405 

Yea, They are as the fat of Lambs > in Pfal. 37. 20. 15. 

They are as a worm, in Job, 25, 6. 16. 

They are vanity, Lighter than vanity , altogether in their 17. 
beft eftate vanity, Pfal. 39.5. 

They arc as fnow melting before the Sun. In ]ob> 24. is. 


They are as the light of a Candle that it pnfently put out 19. 

Prov. 24. 20. 

And then Uftly, They are a Lye: even great men and 20. 
Princes, fork's fpokenofthem in Pfal.62.9. 

Thus my Brethren, we fee how the Scripture heaps up 
cxpreffionupon expreflion. Ic might have been v?ty pro- 
fitable to have infixed upon al thefe particuiar$,and to have 
opened them, to fheiv you how contemptibly the Holy- 
Ghoftdoth fpeak of men in their great power. 

Now if we could gather thefe Scriptures together, and tJfe#» 
put them ail into one, and fo prefent the pome of great 
men to as, and by thefe things have the fame judgment of 
them that God hath, it would mightily help u« horn the 
fears of men. As for Samaria htr Kingia cut off as the foam 
upon the waters. 

Ver. $. 

Ihe high places alfo o/Aven, the fin of Ifrael {hall be de- 
defirqyed: the Ihorn and ■ theJhiftlefball come up upon 
their Altars. 

IConfefs from thefe words to the end of the Ele- 
venth Verfe, there appears at thenrft reading, much 
obfeurity; yet they are like unto a Mine, that the out- fide 
of it is barren, but dig within, and you (hall find rich 

Ifrael, the ten Tribes did confide in two things, and fo TMpms* 
ftrengthened themfetves againft what the Prophet could <:' 7 - £> 
fay againftthem; the firft was in the power of their Kin^^^'^** 
now that's gon, that's as foam^ faith Godj never conh^* 



An Expqfitionof 

there in the power of the King, and think that will bear 
you our, for he (hall be as foam. 

But the fccond was their Sacrifices that they of7ered,and 
their Devotion, their Religion, they were a Religious 
people, aud they were very coftly in their Devotion, they 
confided much in that : Well for the fecond,faith the Lord, 
The high faces of Aven, the fin of Ifrael Jhall be defiroyed y the 
Thorn and the ThifUe Jhall come up on their Altars, Though 
they were never fo pompous in their eyes, yet they are the 
high places of Aven; they were called before Beth-aven [ the 
houle of Vanitie, ] now it is called Aven, [ vanitie itfelf:] 
That place was no other than 2><*&e/,whofe namefignifi- 
ed the houfe of God, where ope of the Calves was fet up ; 
Now the name of this place did a great deal of hurt a- 
mong the people^ Oh! to go up to £e*J!?e/,the houfe of God; 
therefore God would take away that name, and calls it 
Beth-aven firft 3 and then calls it Aven, that is,infteadof 
calling it the houfe of God, I will have it called the houfe 
vanitie, yea, vanitieit feif. Avenfigm&cth vanitie, yea ini- 
quitie itielf; from whence note, "That God ftandsmuch 
'-upon taking peopleofffrom fpecious and glorious names, 
"that are put upon any things that are made ufe of in ways 
cc of falfe worjhip,he (lands much upon it cc For,whereas be- 
fore he had changed it f rom Bethel to Beth-aven^ he changes 
it cow from Beth-aven to Aven ; God would obliterate the 
name of Bethel, and would make it to be accounted by the 
people to be nothing but iniquitie and vanitie. As for The 
high places ,we have fpoken to formerly, 

The fin of Ifrael, 

The fin, that is,in the very abftraft,i»i s. 'tis more than if 
lieftiouid fay, the finfull things of Ifrael, tfacrayfeof 

The more any thing comes to have the nature of fin, the more 
vile and abominable it is. Therefore God expreffeth k by 


Ver.8 the Prophefle of H o s E A. 407 

anexpreffion that fhould come as near the nature of fin ic 
fclf, as he could to make it abominable. ?beirfin 5 that is 
their Idolatrous worfhip. 

Iheir falfe worfhip, it is the great fin ; and it was the grea- Obf.$* 
terfinin Ifrrel, becaufe that their holinefs did efpecially 
confift in jnftituted worfhip, their holinefs was typical, 
and much flood in inftituted worfhip ; it's true, God 
would have true holinefs if ever they came to Heaven, but 
that holinefs upon which they were called, a holy people, 
it was in their inftituted worfhip, and it was typical, to fee 
forth the true holinefs that fhould be in all the Members of 
the Church now, therefore God was much provoked with 
their polwipns in inftituted worfhip, their holinefs confi" 
fted fo much in it; 

And then further, In that their IdoIs,and their creatures 
that they abufed to fin are herecall'd,Their Sin, the Sin of 

You may note that, W e mayfo abufe the creatures of God as Obf.4* i 
not only to make them finful to us, but even to turn them into 
fin fas it were;) thus many men abufe their bodies fo that 
they may be call'd da its felf. 

Well, that which they accounted holy you fee God he 
accounts not only .finful, but fin, and faith it (hall be de- 
ftroyed r 

It {ball be deftroyed.' 

When any Ordinances of God are abufed, they are but to be pur- Qbf. f , ' 
ged. But if they be inventions of men they are to be de- 
ftroyed. They fhall be deftroyed, The fin of Ifraeljhall be 
deftroyed. We muft learn for ever to take heed of medling 
with, or putting any thing of our own in the place of Gods 
Worfliip, we may think in reafon this may be good, as 
well as that, we fee no evil in this, why may not this way 
be as good as that way? Yea, but God he looks upon 
thing* according as he himfelf requires them: and there- 

408 An Expojltim of Chap, 10 

Calvin fore Cafoin I remember upon this place (Cahh) God he 

wkc, pronounces that fin and facriiedg, and would have it de- 
ftroyed, thofe things that may pleafeus; let us therefore 
rett in his judgment, it's not our part to difpute (faith he) 
about matters of Worfhip, we malt not difpute, & fay, Why 
may not this be r and this may be for a good ufc, and a 
great deal of good may come of it, we muft not ftand di- 
luting with God, and debating the matter with God, for 
though it may be very fpecious in our eyes, yet ic may be 
very odious and abominable to the eyes of God. 
It (ball be deflroyed. Even all thofe things that evil men makes ufe of for fin 
{hall one day betaken from them, you (hail not alwaies 
havethecreaturesofGod toabufethemto fin, there will 
be a time when God will deliver his creatures from this va- 
nity thai they are iubjeft to. And then laftly. 
Ibeypall be deftrcyed. 

Obf.7. Mans fin brings deftrn&ion upon the creatures. It is as 
poyton in a glafa that caufes the glafs to be broken and calt 
upon the dunghil. 

The Thorn and the Ihiftle JhaU come up on their AU 

,. This expreflion is, to note, the great vaftation that (hall 
be mace in thoe places where they bad Altars in Bethel: 
(iloec ally, Samaria being befieged for 3 years together.) 
Expof. y^> nemies bad Bethel l%\ their own hands and they mani- 
iV : I their i»ge upon their Altar* 9 and upon all their Re- 
\\\ « .us things prelently,' they pull'd theoi down and made 
tb v lie in heaps of rubbifL, that in the fpace cf three yeers 
the very thiftles and thorns grew up in the place where 
ih*y dad their Alters. It's a ufual expreflion ofthe deva- 
station of a place,that the grafs fiiaU grow where their hou- 
Ctt v'orc. there (hall Corn grow where the City was, here 
these (hall be Tbiftlesand thorns grow wheve their Altars 
were,. And 

Ver. the Frophejie (?/HoSEA. 409 

And (econdly, It's an expreifion of indignation, as if 
God fhould have faid, Tie take more delight to fee the 
Thorns and Thiftles grow out of the very rubbilh of the 
Altars than of all the Images and brave pi&ures and gil- 
dings that are aboutthem. Juft as if it fhould have been 
faid about the Service-Bool^ Oh now you honor it much, 
and it muft be, bound bravely, and gilt bravely, and itrung 
curioufly, if one fhould have faid about feven or eight 
yeers ago,This thai you do fo Idolize now, within a while 
it (hail be but waft papers, it (hall be thrown to the Mice 
and Rats to eat, this would have been an expreifion of in- 
dignation againftit. 

Obf. Firft, If it be fad that places off alfe worfhip fiould not Obf.i. 
befreq tented as formerly they were wont to be, how much more fad 
it h way places of true worfhip fhould be fiegle&ed ? as thus. 
They were wont to goto Bethel to worfhip with their Al- 
tars : yea, but faith God, they {hall go no more thither, 
but thofe places (hall befill'd with Nettles, Thorns, and 
and Thiftles 5 they accounted that fad. Yea, but we fhould 
account it fad that rhe pathes to the true Worfhip of God 
fhould not be beaten, as in former times where there was 
an Altar (ask were) for the Worfhip of God, thofe places 
that were frequented much 5 but had our Adverfaries had 
their wills we fhould have had thofe paths that were wont 
to be beaten to the true Worfhip of God, to have had Net- 
tles and Thorns grown up in them. 

Secondly, If it be fo fad to have fuch anillfucceffion here inQfoUll 
falfe worfhip, fadtofaljewerfhipers^ what fadnefi is there for the 
true Worfhipers of God to have an ill fucceffion in tht Church ? 
Truly much like me thinks it is, when there hath been in a 
place a godly Ind a powerful Miniftry, and afterwardsfor 
the fins of the people God takes it away, andinftead of a 
powerful Miniftry there comes up a pricking Thorn, a 
Bryar, S Thiftle, a Nettle, there comes an unworthy man 
of no gifts or graces, but only can gall and prick, and do 
hurt and mifchief, this is a fucceffion like to the fucceffion 

Ddd thae 

4io- An Expoftion of Chap, ic. 

that God here threatned, that there fhould be Thiflles and 
Thorns facceed their Altars. And Hierom upon the place 
feemstohim lbme fuch kind of meditation, he faith, in- 
Solitudo fbad of true Doctrine, there Hull be a wiidernefsorvery 
5^* corrupt Doctrine, tvhere there was true Doftrine taught, 
Hier*1« now Ic ^ a ^ ** e wa ^ as a wilaergcfij and corrupt Doctrine 
^?; w ' fhdli be taught inftead of true. 

Obf. £♦ Thirdly, Cod doib account the ruin cfthe rnofi glerioM things 

ahufedtofin 9 a morepleafing objeS , than when thofe things were in 
the greateft pomp and glory. Brave building, and brave Al- 
tars when they were rubbifh and grown over with Thorn?, 
Mem dm. and Bryars,God lockt upon them as more glorious. And fa 
fed bodies', if a man hath a very beautiful comely body and abufe it to 
fin, when God (hall ifcrike him. and he (hall be a filthy rot- 
ten carkafsrhac the worms (hall be gnawing upon, when 
he (hall be covered with worms as a filthy carkafp, God 
will look upon that as a more lovely fight than to fee his 
, bodydeck'd with all kind of ornaments. Better that the 
culturl & creature pci'ift than to have it abufed to fin, though it be 
fcrifhthan the mod glorious creature in the world. 
U abufidr And thenlaftly, Ibofe things that mm account highly of in 
Obf. 4. • the matters of Worfbip, rvben God lets in their enemies they con-- 
temntbem. They accounted highly of their Calves > but 
when the Affyrians came they contema'd them, and pull'd 
them down, and made them rubbim. It's not only fo in 
matters of falfe worfhip, but in matters of true y thofe 
things that we highly efteem and blefs God for, and we 
think what infinite pity it is that they (hould not be contk 
nued, yet if God fhould let our Adverfaries in they would 
fcorn us. As now, fuch liberties as thefe are, what infinite 
pity were it that people mould be deprived of them, but if 
God mould let our Adverfaries in upon us they would 
fcorn and contemn thefe things, as the Ajfyrians did con- 
temn thofe things that the Israelites did account to be as 
God. It follows. 


Ver. 8. the Profhefte <?/HoSEA. 4k* * 

They Jhallfay to the Mount ains^ Cover us, and to the Hills , 
Fallon m \ 

Thisisanexprefllontofhew, Firft, the drcadfulnefs of jg xpo f # Xj 
their mifery. It fhould be fuch a great mifery as fhould 
makethem be weary of their lives 3 fhould make them ra- 
ther deiire death than lite. 

Secondly, It is to note the wonderful defperation that 
in the apprehenfion and fence of this their mifery they had 
no whither to go for help, but their hearts (hould difpair, 
and all the help that they fhould expeft was, to have the 
Mountains tail upon them, and the Hills to cover them. 
Now this expreflion 1 find makes ufe of in thefetting 
out the mifery ot the deitru&ion of the Jews by the Remans 
afterwards, in Luke^ 23 30. and fo t find the holy Ghoft Luke,!}. 
inexprefling the mifery of the Antickrifiianparty> when the 3°* 
wrath oi God mould come out upon them, their mifery 
(hall be fo great, as to cry to the Mountains to fall upon 
them, and the Hilh to cover them, in Revel. 6. 16. there Hw,6*i6 
the Princes and the great men, and mighty men, and 
Captains, they call upon the Mountains to fall upon them 
and the Hills to cover them. I remember reverend Mr. 
Bright man upon that very Scripture interpreting, the great 
men, and the mighty men calling to the mouuuins to fall 
upon them, and the hiils to cover them, he faith, That it p - ^ 
was fulfil'd in the time ofConflantine, when the Heathen i n ^ ev ^ 
Emperors were vanquifhed, and he doth interpret it upon 6.16. 
Vioclefian thac he was fo terrified in apprehenfion of the 
wrath of the Lamb that Chriit did appear againft him, that 
he drank poyfon and kild himfelf. And Maxh.nan ended 
his life with a halcar, and hanged himfelf. Gakriw died 
of a molt noiiom and filthy difeafe Maxlminus that he 
might prevent his death he likewife murdered himillf. 
And fo Maxentiw ran into the bottom of TiberU to hide 
himfelf there, And thus they did feek by ieveral waies 

Ddd 2 to 


An Exposition of 

The Land 


of the letvs 
in time of 

Antiq. lib, 
De Bello 
i»caf. 12. 

Jfa.2. 19. 


alfe. . 

Pf T2i,i 
in like 

Pf $6. 6; 

bj the fame 

tohidethemfelvcs from the fight of the Lamb by violent 

Ifuppofe all of you do underftand cleerly that it is 
meant an expreffion of great anguilh and defperation ; but 
yet that we may fee why the holy Ghoft makes ufe of this 
cxpreflion rather than others, and to find out the reafon 
of it, you mult know that the expreflion doth arife from 
hence; the Land of Canaan (where the Prophet here Pro- 
pheiies) it was a Land full of Mountains and Kills, and 
thefe Mountains were ftony and rocky (many of them) and 
they were wont therefore to dig places in the mountains 
that were ftony and rocky for fafety in cafe they mould be 
in any great danger, to dig fuch holes that they may run 
into, and that by their narrow paflage they might be able 
to keep out an enemy from them ; and therefore I remem- 
ber I find in Joftphu* 14. Book of Antiquities , 27, Chap, and 
fo his Book of the Jemjh W a rs^ the 1. Book, and 12. Chap, 
he faith. That thofe that were Theeves and Robbers they 
would make ufe of fuch Caves and Dens in the Mountains 
and Hills ; and now to thefe the Scripture doth allude,and 
by this you may be helped to underftand divers places of 
Scripture, 1nlfa.~2.19. And they Jball go into the boles of the 
Rocks-) and into the caves of the Earthy for fear of the Lord s and 
for the glory of b*s Majefy^ when he arifes to pake terribly the 
Earth. They mould go then into the holes of the Rocks 
and caves of the Earth, for they were wont to ufe fuch 
things there much. And fo that Scripture fh PfaL 11. i« 
la the Lord put I my truji : how fay ye to my foul^ Flee as a 
bird to your Mountain? In times of danger they were wont 
to flee to thofe Mountains. And foin PfaL 121. 1. I will 
lift up mine eyes unto the Hill > from whence enmeth my help : not 
on4y to the Temple, but to the Hills, becaufe in time of 
danger they were wont to think of the HHls : But (faith 
If avid) I lift up my heart to God, and that (hall be to me 
inftead of an hundred holesin Hills. And in PfaL 36. 6. 
Thy TLighmufmflti //% the grtxt Mountains, It's not only 


Ver. the Prophejie of H o S'E a. i i 3 

becaufe the Mountain? ftandfteadily and ftrongly, but be* 
caufe the Mountains were places of refuge and fhelter. So 
the Saints have refuge in ihe faithfulnefs of God, as they 
did run to the holes in the Mountains, and therefore God 
is call'd a ftrong Rock that the Righteous run to; why? 
not only becaufe a Rock is ftrong and cannot be removed, 
yea,butwhatf<ifetyis there; Suppofe a r^an run to the 
Rock, cannot the enemies fojlow him and take him in the 
Rock ? Therefore it is nor only meant when ids faid, God 
is as a Rock, not only becaufe the faithfulnefs or God is 
fteady as a Pvock, but becaufe they had caves and holes in 
the Rocks that they were wont to run to in time ofdanger, 
therefore God i s call'd a Rock. And fo, Tbefirength if the ^ pr£ 
HiUsii bis aljbyinPfal. 95.4. Thefe Scriptures we may un- 9^.4. 
dertland by this, by underftanding the manner what they 
were wont to doin their Mountains. In Pfal. 94. 22. But mtbPfil* 
the Lord it my defence^ and my God is the sxgchjfmy refuge, 94- 22 > 

But yet further, that we may underftand the meaning of 
this expreflion : Becaufe when in times of danger they ran 
to the Mountain?, and to the Rocks, and HoIes 3 into their 
Gaves, they confidered when they were there, Oh! thee- 
nemy if he mould come upon us, how fad would our con- 
dition be? Oh ••! that rather this Mountain that is now o- 
verus, I would rather that it mould fink down and fall 
upon me than the enemy fhould take me, and this Hill 
that I am got into a hole of, for my refuge, it Were well 
if this mould fink down and prefs me to nothing. This I 
take to be the meaning of this Phrafe 3 & the rife of it ; they 
defpifed the Mountain of God, thegoinguptohis Moun- 
tain, but now they would be glad to have to much ufe of 
thefe Mountains that they might crufh them in pieces, 
From thence there are thefe Notes. 

Firft, Oh ! the Alteration* that God can ma\e in Cities and ®* li 
Kingdoms : They who were proud and fcornful ere while, 
are now fo diftrefTed as would think themfelves happy to 
be cruuYd by Mountains and Hills^ 

Secondly, . 

4* 4 An %xf option of Chap. I o. 

Obf. 2, Secondly, Hence we may learn how great is the mifery offai* 
ling into the binds of our enemies, for that's the meaning; 
when the Affyrians fhould come againft them, and they 
were beiieged for three yean together, they knew how fa- 
vigely the Enemies had ufed others in cheCountry,fo that 
they deilred to die under the Mountains rather than tofal 
into their hands j thegreat mifery there is in falling into 

Jofephus. tne hands of Enemies. And I remember Jefephus in one of 
the forenamed places gives us a notable ftory of this,hetels 
us of forne that did run into the Mountains and Holes for 
fafety,and Herod he purfued them, and among others there 
was an old man, and he had feven Children and his Wife 

A lamen- with him D but rather than he would fal Into Herods hands, 

table pry. he call'd his Children one by one unto the mouth of the 
Cave that he had made in the Mountain, and when one 
came he kii'd that before the Enemy, and hecal'd another 
and kill'd him, and fo he did till he had killed all the fe* 
ven, and killed them Himfelf,and afterwards his Wife, and 
when he had cart their dead bodies down the Rock, he 
threw himfelf down head long after them , and fo he 
flew himfelf, and all this rather than he would fall in- 
to the hands of his Enemies. Certainly there is wonder- 
ful mifery. Some of you perhaps have feen or felt f me- 
what, but that that you have felt and feen hath been no- 
thing to what was like to be, had the Enemies gotten full 
power ; He was fain to deal fairly to get people to himfelf, 
but cruelty doth breakout now and then, and by that 
you may fee what (hould have been generally if the Lord 
(hould deliver you into the power of the Enemy : Let us 
blefs God then that we are delivered from that, that we 
have no fuch caufe to cry out to the Mountains to cover us 
and the Hills to fall upon us. 

Obf f $. Thirdly, Ihe wrath ofGod 5 Oh I how dreadful is it ? there 

is nothing fo fearful as the wrath of God : One would 
think that, that which thefe poor people fnould defire here 
fhould be dreadful enough, to have the Mountains fall up- 

Ver.8. the Prophefte ofl\ o S £ A. 415 

on them, and the Hils to cover chem : Oh ! but 'tis not fo 
dreadful as Gods wrath ; take all the terrors in the world 
they are nothing to the wrath of the Almighty when that 
is apprehended : fometimes the wrath of God lies more 
heavieupona mans Conference than a thoufand Moun- 
tains : And (my brethren) if it be fo dreadful in outward 
judgments, how dreadful is it like to be when it fhal come 
tobefully powred out upon the wicked and ungodly? In 
Revel. 9.6. They frail feek^ for death, andfkatt not find it ; they Rfv. $. 6, 
fba!l dejireto die 3 and death fi all flee from them (Yaith the text) 
Oh ! when Gods wrath appears againft the ungodly, ic 
will be dreadful, efpecially when the full vials of it comes 
to be powred out. 

And further, To live in mifery is worfe thanptefent dreadful Ofcf.4. 
death : to live in a lingring way of mifery is worfe than prefer? t 
death even in this world, I remember Suetonius te!& of Tibe- Suetonius 
rius C*[*r? that there was one that he had adjudged to L.i.C.6. 
death, and he that was adjudged to die,petitioned to him, 
that he might have his difpatch. Heanfwers him thus. Sir, 
you and I are not friends yet, you muft not die, you mult %d'ii. 
be kept in mifery. It is worfe than death many times to be 
kept in a lingring way of mifery, ic is fo, even in regard of 
themiferies of this world , Oh / how much worfe than 
death is it then to be kept under the wrath of God to ail e- 
ternity I How fearful is it to live in mifery for ever then, 
and never to die 1 Why it's better, certainly Sence would 
apprehend it better for a wan to bedifpacht prefently than 
to live in lingring mifery : yet, if we did know all, ic were 
better to live in the greatefl mifery in the world (for a wic- 
ked man) than to die the faireft death ; thou wert better 
to live as a Dog, a Toad, yea, as a frock-log at the back of 
the fire fif Jt were poffible) than to d^ 5 if thou kneweft all 
(being a wicked man) but however hereafter in Hell, then 
it were better ii ic were poffible to perifti than to live fo as 
thou haft., yec then thou fhalt nor die, rhough it would be 
the greatcit happir*efv co Cue-^f thca C ouldeii after a thou- 


tecum tn 

4*6 An Bxpofitim of Ghap.ic. 

fkndyeerscry toGod, Oh Lord, that Mountains might 
fall upon me I The Lord would anfwer : You and I are 
not friends yet ; and if after a thoufand years more thou 
(houldeft cry, Oh Lord that I might be crefrYd to pieces : 
the Lord would anfwer you (till, You and I are not yet 
Bernard friends. Saith Bernard, Oh ! I tremble to think of that, 
#&.f* de that I mould fall into the hands of living death, and of dy- 
confidx.iz inglife, where men do not die, that they might forever 
die (faith he) they do die that they may for ever die, they 
A dreadful are alwaies dying, but never die, but are kept by the Al- 
confidera.* mighty power of God on purpofe that they might be fewei 
ii0n - for his wrath,and iubje&s for his revenging Juitice to (hike 

upon. Oh! confide r of this you that are fo ready to defire 
imv' t0 ^ eat ^ 3 becaufe you are in a lingering mifery at anytime. 
F a ttn • j s a lingering mifery fo evil r Then what will be the linge- 
ring evil of eternity ? 
Obf, f Fifthly obferve, Ihe wonderful mifery of nric%ed men \n 

their affii&ion, they have no whither to go for help, they 
have not God, they have no refuge, but to the mountains 
and hills, and what's their refuge there but that they may 
fall upon them ? Oh the difference between a Saint of God 
and a wicked man in times of affliction i When in times 
of affliction thou (if thou beeft wicked) (halt rage and be 
mad and know not whither to go, and the uttermoft help 
that thou canil think to have is from the Hills and Moun- 
tains to fall upon thee, but then the Saints of God fhall be 
able to look up to Heaven, and Cty, Heaven is open for us., 
open to receve my foul, Angels come and guide it, and 
bear it in, Oh Arms of Mercy, Bowels of Mercy, ("pread o- 
pen your felves to imbrace me: here's a difference. And is 
not rhi? better than to cry to mountains to fall upon thee, 
and hills to cover thee? And yet fuch a difference in mens 
. eftates doth fin and godlinef make. 
0hL &> ^ n( * tncn tnc * a ** lS > Ob *b* wonderful evil of dejpair ! 
what a dreadful thing U defyeratvm ? It fuggefts nothing elfe., 
the grcateft benefit it doth fugged it is to be cruih'd in 

pieces : 

t n 


Yer. 9. rife Frophcfe of H o s e a. 417 

pieces •' To the help that many have 3 k is a halrer to tfrangle Defpvr 
I them, a knife to murder them, the water to drawn ihem. cku ff- 

Oh defperation is a dreadful thing. Francis Sfira reeling C fy an Timg t 
. the dreadfulnefs of deiperation, Cries out. Verity aejperan- jtabwg, ' 
<?# » Hill its felf. Upon all this I»//;er concludes witn this dropmng* 
exhortation : Oh let us iUr up our feives to the fear 01 6&v 
, God, let us fly Idolatry, let us beautifie the Word by our Fr< ^1 
holy lives, and pray to Chriri that we might eicape fuch Lu , rh 
things as thefeare, that God infliftsupon the contemners 
ot his Word. If you would not come into this wonderful 
defpairing condition. Oh learn to fall down before the 
Word, tear God now that you may not defpair ; you that 
contemn, and flight, and fcorn the Word now, this may 
prove to be your portion erelong, that thi 3 defperate cry 
may be the greaceii eaie that your forfaken fouls can 

Ver. 9. 
Ifraei, ibou baft firmed from the daieso/Gibsah. 

O Israel, I am fpeaking this to you, it meerly 
concerns you, you have finned from the daks of 
biteab, you think there is no great matter in your fin why 
there mould be thefe dreadful threatnings, that you mould 
come to this ddperate condition; Why (fay the men of If 
, m<0 what means the Prophet to be fo terrible in histbreat- 
Tf'- pr ^ h f V OUriin? Yes ' ? ou "aveimned, as iri 

-.^uanmicwiisujair i ou may rcade the ftorv ofCi T*r~ 

ZTnZtf 'r n i 2 °- "^andthS^J 5CS 

not need to fpend much time now in opening what S* 
A was or tne im of &hA was, becaufe fhat in the 9 
Chapter of this Propheiie, and the 9 . Verfe, there me 
With thofe words, that, they ba^mnptedtbrnfelves a, in 

Eee the 

4i 8 

AnExfoJition of 

Chap. I o. 

ludges l8> 

referred to 
the Text. 

Whm the 
Jlory (f the 
fiems to 
have hap- 

the dazes of Giheab. But it is not only, the 19. and 20, 
Chapters where we hayethe (lory of that horrible wicked- 
nek of the abufing of the Levites Concubine, but likewife 
that that we have in the 18. touching their Idolatry that 
there was among the people, there was Miahs Idol, fo 
that the Prophethath reference to the 18, 19, & 20. Chap- 
ters of the Book of 'judges. Now you have finned, as rathe 
dates of Gibeab : that i c , you take it from the dates of Gibeah 
that is of old ; Oh your forefathers of old have commit- 
ted- Idolatry and fin againft me, and you are grown rooted 
in your fin, and have taken it from your forefathers, for 
it was very antient,that iin of the Levites Concubine: Ic 
doth feem to be before the time of the Judges, it fee m 8 to 
be committed between the time of Jofkua and the time of 
the judges. (For though things be fet in Scripture fo that 
one Teems to be after another, yet it is not al waies fo in the 
timeO But my reafon why that iin of the Levites Concu- 
bine feems to have been 1 hen, is this : becaufe you find in 
that itory of the 19. of Judges* when thelevite waspaflmg 
on, his fervant would have had him gone into jebw^ but 
his; mailer faid unto him, We will not turn afide hither into the 
City of a fir an get that U not of the Children oflfrael, rv? rvillpaj! 
<wffl€»ibeah. Sothat it feems Jerufalem was not taken 
in by the children of Ifrael^ but if you reade the 1. of 
judges you (hall find that Jerufalem was taken, ic was taken 
before you reade of any particular Judg, therefore this Cm 
was veryandent that was in the daies o( Gibeah. You have 
finned of old (Yaith he ) and you have continued in the fuc- 
ceflion of fin of old 5 that's the firit, if you take it. From 
the dates of Gibeah . 

But it's rather I think to be taken Pre than otherwife, i. e. 
low fn is more than the daies of Gibeab, it's greater, what e- 
ver you think of your fiw, you think you wormip and ferve 
God. Yet the truth is, was rhat fin horrible that a whol 
City fhould come together to force a Levites Concubine 
till (he was dead at thedoor, was that a horrible fin * Yes, 


Hxpaf. t 
Pre pre. 

Ver.9. thePropbeJieof Ho sea. A l 9 

and was it horrible for them to nand to defend it > Your 

fin is greater. C °"fi rmi 

Your fin is greater; why> for firft. That was but one *• 
particular aft, it was all done in one night; but you go 
on in a conftan: fetled way. 

And then fecondly, That fin was a fin but of fome few 2. 

of the people; your fin is more generally. 

Thirdly, That fin they had not fo much means againft -. ' 

it, nor fo much experience of ths waies of God as you, 
and therefore your fin is greater, than the fins that were in 
the daies oiGibeab. 

Yea further, Your fin is greater, becaufe that you con- 4; 

tinning in your forefathers fin you provoke God more,thac 
God fhould make ufe of your forefathers to revenge fuch a 
fen as that was and yet you continue in the committing of 
a- great fins as they did commit. That's the meaning: 
and for further opening of that iin I (hall refer you to that 
that I delivered in the 9. Chapter. 

But that their fin was either from the daies of Gibeab^ or 
More than the daies of Gibeab. From thence the Notes 

Fir ft, *lb at the fame fins continued in from A nee ft or s are grea- Obi, 1. 
ter than theirs were. We are ready to excufe our fin and 
fay, Why, we do nothing but that our forefathers did. I, 
'but it may be greater than the fins of thy forefathers, be- 
caufe they had not fuch means. This would anfwer thofe 
that plead for old (uperftitious vanities : Why (hould wc TJfe* 
be wifer than our forefathers ? But know, that if you con- 
tinue in their fin?, it's worfe to you than to them. 

But this is the fpecial Note from hence, 1 bat God takes it Qbf.2. 
very ill that thofe men^ or the po ferity of thofe men whom be doth 
ufe m instruments to punifo fin in others^ and to referm others^ytt 
jbould be guilty oftbe fame fin tbemfehes^ or greater. Oh) (faith 
the Prophet) you may juiily expect to have the Mountains 
to fall upon you, and the Hills to cover yeu , for you are 
more wicked than in the daies oiGibeab^ though I did ufe 

Eee 2 your 

4 2 ° An Expofition of 

your forfathen to punifh that great fin,yet you continue to 
be viler and woife.than they were that were punifhed by 
yourforfathers. Oh my brethren, God cannot endure to 
ice that wickidnefs continued in men, that they (hall be 
in de ufe ofto punifh in others : What (hall we be ufed, or 
any in this generation be ufed foF to execute the anger of 
God, the difpjeaflire of God uponfuperffitious people,and 
fhall we continue \ n the im of Superftition ? (hall we be u- 
fed to cait our mens inventions, "and (hall we bring in teeri* 
inventions? yea, (hail we be ufed to punjfti OppreiTich and 
Tyranny, and Injuiiice, and (hall we continue in Qppief- 
iiun, Tyranny, and Injuftice? Oh! this cries to Heaven 
when it (Laii be laid, Well, God ftirred up you to make 
you an inftrument to caft out iich Oppreffing Courts, 
luch Tyranny, and fifth and men that were fo cruel to 
godly people, you were ufed to cafi out them, and you 
come and fucceedthem in fucn Oppreflions and Tyranny, 
andlnjalliee, and you make my Faints cry to Heaven for 
the burdens that you lay upon them. Oh ! this would be 
very heavie. 1 ake we heed that when God ufe$ us, or our 
forFathersto reform. any evil, rake heed that it be never 
faid, that thofe eyils coptinue in their Children after them. 

Applied to Tnere hath been much ado in our Reformation, 

thejciiwis as there was much ado in the puniihment of the fin of Gi- 
hah ; it coft much blood to punifh that fin % and fo it hath ' 
coil much blood to punifh OpprefTors, to bring in Delin- 
quents, to caft ouc thofe that have been burdens to the peo- 
ple ofGod, Therefore it was worfc in their pofterity to 
continue in that fin that had cod fo much blood to have i: 
punifhsd. And fo the more it cods to caft out our oppref- 
ling Courts,&c- the more fearful wil our fin be if we conti- 
nue in Oppreffion our felves. You complain fometimes of 

Minijlers. Minifters if they reprove fins, and be guilty of the fame (Ins 
they reprove you of,you account that very evil , and fo in- 

Magifirats deed it is. So It4nay be as wel laid of Magiftrates, for them 
to punifh. fin?j and yet continue in them themfelves, 


Ver.9. the Trophefte of H o s E A. 421 

There they flood, the battel in Gibeah againfl the children 
of iniquity did not overt akg them. 

There they flood] Either this muft be meant of the men of £ Xpo f 
GibesbAhsLi they flood, and the battel did not overtake 
the children of iniquity. 

Or eife according to other?, it is to be interpreted of the 
men of Iflad, there the men oflfrael flood, and their bat- 
tel did not overtake the children of iniquity. 

If it be meant of the men of GiW^there they floods then 
it notes their ftoutnefs, they would ihnd i: oat , Ihehthey , 
food. Though they had committed Inch a horrible wic- 
kcdhf ft, and there was a defife but to have thofe than were 
Delinquents to be brought forth for punifhment, yet they 
combine together and would (land it out, they flood ftout- 
ly to maintain the wickednefs that was committed, efpeci- 
aliy after their firft fuccefs, they fought, and in both the 
cfcrie* they (lew fourty thoufand 5 now having the firft day, 
this did hearten them, yea, they had the day thefecond 
time, and that made them flout in their way : Soccefs will 
make men (land it out in their wickednefs. God manie Godgiv.°s 
times gives fuccefs on purpofe to harden the hearts of men f UCC€S fim^ 
that they may ftand it out unto their ruin, for fo it proved tm f sm 
to the Benjamins, judgment. 

Be not troubled at the fuccefs of Adverfaries, God gives Expo{.2» 
them fuccefs to harden their hearts, to ftand it out that 
they may be ruined at hfl. 

Or, if you take it for the men oflfrael, Ihere they flood. 

I find abundance offtrange apprehenfionsof Interpre- 
ters and variety about this, and it would coft one a great Variety of 
deal of time, the opening of this Verfe, to compofe but the Inter pre- 
feveral Interpretations that men have upon this Text, but tcrs * 
Vie only give you wtut I thinjk may be the fcope of the ho- 
ly Ghoft, or at leaft what may be fairly hinted from the 

• ! The 

4^2 AnExpofitionof, 

Tin nun of If rati flood, 

Thati?, (according to fome 3 ) when they faw in their 
F r battel at Gibeab they did not prevail at firft, they faw their 
P brethren flood out ftoutly, and they loft To many thoufand 

mci 3 upon this they were at a ftand ; There they flood, 
they knew not what in the world to do, to think that Co 
good a Caufe,and a work that they had warrant from God 
to do, yet they fbooM have fuch ill fuccefs, there they 

ftood. - - 

Men had need be very well grounded in a good Came 

wben they meet with much difficulty. I beleeve fince this 

Caufe that we have been about in England htth bin begun. 

Applied to m through unbeleef and cowardize have bin at a Hand, 

England. . {]ood a D n d knew not which way to go, Lord, is this 

the Caufe of God> is this the Truth ot God > what, to 

have fuch ill fuccefs. Many are loft in their fpirits only by 


Orthus, . 

• „ r ' There tbey Rood] that is, Though they were at a ftand, 

Jfctp0f,2# and fomewhat troubled, yet they perfifted in their work, 
notwithflancUng any difficulties they met withall, they 
would not fly off, but there they flood to it, they were 
rcfol ved whatever ill fuccefs they had, to go on in the worfc 
that God had call'd them to. 

The battel in Gibeah againft the children of iniquity did 
not overtake them, 

When they did fight againft the children of iniquity ,yet 
this battel did not overtake them [to wit, the Benjamttes] 
not the firftday,northefecondday, but they were roil d 
twice : Though I know others do give other Jnterpreta- 
dons of this word 3 yet this fcems to be more genuine. 

9 ■ i ■ - i. i _ , 

Ver.9 the Trophejie of Hose A. 423 

But why doth the Prophet bring it in here? The men of 
Ifrael fto whom Hofea did prophefie) might fay. You tell 
us that our fin is as in thedaies of Gibeab, yea, but may we 
have the firft day, and the feccnd day, we hope we (hall do 
well enough. Nay (faith the PropherJ your fin is worfe, p \> 
you may noc think that your cafe is fo good as the Benja- % ^° * 
mies, the Battel did not overtake them, but it (hall over- 
take you: and upon this ground the Prophet brings in 
this, (hat the Battel did not overtake them, granting that 
which they would objt&, yet fo as it (hould not make for 
them, but to take awvy their hopes to efcape. And thus 
you have the meaning. The Obfervations are : 

Firft, That the children of iniquity may *fcape once> and a* Obf. i< 
gain: Though men be children of iniquity, yet the Bat- 
tel may not overtake them. It's as famous a (lory to take 
away the feeming fuccefs in an ill caufe, and difappoint- 
mentinagoodCiufe, as any I know in all the Book of 
God : it did not overtake them at firft : Gods wrath fol- 
lows many men in this world, and yet for a long time o« 
vertakes them not, but God calls it back, Pfal. 78. 38, lie P/zS. 38 
being full of companion , forgive their iniquity , and defroyed 
them not^ yea many a time turned he his anger away and did not 
firupali hiswraih. But at length Gods wrath overtakes 7^ch.\\6. 
men- In Zach. 1.6. Did not my words take hold upon your fa- 
thers ? I fent out my threatning words "2nd you efcaped a 
longtime, but at length my word encht hold of than. f lrD ik. 
As the Dog that follows the Hare barking a great while, 
but at length he overtake? it and ceafeg upon it and tears U : 
So, did not my Word take hold upon your forefathers ? 

Calvin he gives another Interpretation of thefe words, Calvin 
and fome other Notes upon it, but I think that this is the in he, " 
main and Genuine fcop.e of them. 



Jk E. i oj Chap. £0 

Ve*r. 10. 
It » in my defire that I fbould ch*fiift them. 

T » hi my dejlre ] God fpeaks here as one that hath for- 
born a long ume, and now longs to fatMe him- 

P° "<DU Iremelius updn the place note?, that the form of the 
^O^ word tor chaluiing here, it is unufual, becaufe ( faith he) 
A^JnanuL P €r ^ a P s ^ oci would expiefs fome more than ordinary way 
7.i \eguU ' ot punching tin m. And Luther render* it, *Exceedj?:g defi- 
difieait , roufy will 1 chajujethem. It is in my will to chaftife them. 
fortajjevo. Ih! bltfied God, do not we find in thy Word that the 
Urn naifi- Works of thy juiiicearefaid tobethy ftxange Works, and 
^f c ^"; that thou art not willing to grieve the children of men, 
Him i lo" L ^ at n ' erc y pleafes thee? but where do we ever find that 
dm, infi. Juitice was fo picafing to thee ? 
lit a verbi 

fiima, Trerael, *in*«5 C^^O^^ [In dtjiderhmeo, &cajligaboeoj] 
Va'.dc ciij.idc eos caftigabo, So Luiher. See Buxtorf, Lc xic> Heh. in "\ ^ i. 

It's true, though at firft God feems to forbear the exe- 
cution of Juftice as a thing he hath no mind to, yet if fin 
be continued in, in a ftubborn way, now God deiires it as 
a thing that there's nothing more pleaimg to him. He is 
burdened with mens fins, and dtfiresto bring punifibments 
upon them; as a man under a great burden deiires to be 
]p,i. eafedj In 7/j. i. Oh II wiUea\e-meofmine Adverfurks. And 
£#*..?• in Izek^ $. 13. you (hall find there that God in threatning 
*•*'-*" of wrath faith, that he would do thus, and ihus, and. lie 
Prov. 1. would be comforted : and in Frov. I. he laughs at the de- 
ftrucYionof wicked men, it's a thing that rt Joyces him at 
Iu-o, 14. the very heart. And in the Revelations the wvath df God 
1 °- iX 7 is call'd the wine of hit wrath 2 becaufe he takes fo much plea- 
ptcatc . f ure j n cHe execution ot ic. 

Real, i. 1. Gods Juftice is God himfelfaswellas any other At- 
tribute. 2. God the Propheje ofH o s e a. 42 5 

2. God he doth delight to vindicate hfs honors there- 
fore the word that is tor Chaftifemwjt, it fignifies fomtimes, 
the vindication of a mans honor : the honor of God is deat 
to him : Your peace«and comforts may be dear to yon ; I, 
but my honor is more dear to me. 

3. In Chattifements God fulfils his Word, the Word of 
God would be flighted & contemn'd tl(c : Now this pleafes 
me therrore tochaftife them to fulfil my Word upon them. 

Oh ! the fearful evil of fin that brings the creature into jjfo 
fuch a condition, as Gods heart is delighted in every evil 
that finful creatures (ufTer : this mull needs be a fad condi- 
tion indeed, for the merciful God that delights To much 
in doing of mercy, yet now to look upon a finner under 
his wrath,and delights in it, and loves it,and is wel plea- 
fed to fee the creature, even the work of his own hands to 
be under his wrath. Hereafter there will be pure Juftice, 
God wil delight in the deftru&ion of finners in Hell, in the 
execution of his Juftice upon them,he wil there do nothing 
elfe but rejoyce in it, there fhal be nothing but >oy in Gods 
heart to fee the execution of his Juftice upon finners to all 
eternity, yea, and God will call ail the Angels and Saints 
to come to rejoyce with him, Come ye Angels and Saints 
and rejoyce with me, here's a wretched tinner that was 
irubbom & rebellious againft me in the time of his life, and 
fee how my Power hath overtaken him, fee the dreadful- 
nefs of my wrath,come and rejoyce with me for ever in this 
wrath of mine. This will be the condition of finners eter- 
nally in Hell. 

Confider this, you that have a defire to fin, a mind to fin 5 
todelightin fin, that are comforted in fin £ Isitinyour uf eo /^. 
will to fin? ItisGodswilltopunifh.' Can you rejoycein mmity>n' 
iin "? God can rejoyce in the execution of his wrath : Are tothofe in 
you refolute upon your fin ? God can be refolute in the who fi «>M 
waies of his wrath. When God chaftifes his Servants for itisto f m \ 
their infirmities, he doth it as a thing he hath no mind at 
all to, and therefore faith the Apoftle, If wed be, we fall x p e t, Xt 6 t 

F f f int§ 

4 2 ^ An Expofition of 

inn msny temptations^ and it is but Teeming grievous : And 
himfelfis affiled in all theiraffii&ions. JDavid would have 
JojbgozgainilAbfoloW) but fikh he, Ufe the young man 
kindly 3 for rny Take. So when God doth chaftife his Ser- 
vants, he fends an ^fB £tion, Go ( faith he ) and feourge 
fuch an one, yea, but ufe him kindly for my fake, for ail 

The bowels of David did yern towards Abfolorn, even 
when he feat Joab to fight againft him. So the bowels of 
God do yern towards his People when he fends afflictions 
upon them. But when he comes to deal with wicked and 
ungodly men, I wil do it to purpose (faith God) Iwil de- 
light in it, I will be comforted in it, it is my defire, &c. 

7be People Jhall be gathered again ft ibem. 

Expof i. That is, I will chaftife chem after this way. By gathering 
of people againjl xhem. The Ajjyrims when they gathered a- 
gainluhem, they did it meerly out of their own ends. Yea, 
but faith God, I have an hand in it, I will gather them a- 
gainftthem. And certainly God had a mind to chaftife 
them,when he would gather enemies againft them, the Af- 
jyrians it's like would never have dar'd to prefume to come 
againft Ifrael if God had not had an hand in it : And cer-* 
tainly we could never have imagined that it were pofllbie 
that fo many fnould be gathered together in chis Publick 
Caufe in thkLand to maintain wickednefs, and to fight 
to make them&lve? fhves, but only that God had a mind 
to. chaftife England. 

P ,— ' But I find by others that it's read thus: 

oftbs'for- I witt cbtiftifi them according to my mtnd y and fo the word 

mer pin of will bear it. 

the Verfe. The Septuagiot they reade it? * According to my defire* 

k-ridv'MCir {Jx> 70. luxta difiderium meum compiam eos. vulg, 

Oecolam- So Oecrfiimpadius upon the place, faith, God prefcribed 
pad. /Woe, a cer*»- the Prophefle of H o s E a. 427 

a certain time to have this people come in and repent 5 but 
faith God, you (hal not prefcribe me how long i (hal ftay, 
but I will do it when I pleafe,both for the ticneof the cha- 
ftifment, and for the degree of the chaftifement. 
s -> Cod when be bath a mind to bring about a things be will gather q kf, 
thepeople when bin mind is come. 1 remember it is faid m the 
life of Pompey, a proud fpeech he was wont to have, when 
they askt him what they {houid do when the enemies came 
againftthem ? Oh (faith he) \tt me but ftamp upon the 
ground of Italy and I (hail have men enough; that was a 
proud fpeech of him, but it's a true one in God, let him 
but ftamp with his feet and he can gather people enough 

And then further,*-?^ will chufe with what rod be will [car ge. 
w, according to his mind, for the degree, and the kind too. 
Many afflictions when they are upon us we mourn and re- 
pine,and thefedifcontentedexpreffions comes from usj Oh! 
I could bear any thing but that. 

But is it fit for thee to chufe thine own rod? God might 
have faid alfo, I had rather you had committed Tome other 
fin. It may be,becaufe that's the affli&ion that is moilcrofs 
to thy fpirit,therforeGod wil haveit, God fees that that's 
more for his honor, and perhaps for thy good, becaufe it 
is the crofTeft affl&ion that God could find out, therefore 
thou haft that affii&ron that God might llrike thee in the ^ 
ma iter- vain. Therefore let us learn to fubmit to the will notcTufi 
of God. Is it fit that thou (houldeft chufe thy fin and thy our fin and 
rod too? No* ftay there; If thou wilt chufe thy fin, God our rod too, 
will have liberty to chufe thy rod. * 

When they fi all bind tbemfelves in their two farrows, 

Thefe words have very great obfeurky in the firftview The Text 
ofthemj and I find a mighty deal of puzling among Inter- veydtffi- 
preters about them. The difficulty is in the word that is *»/*. 

Fff2 here 

4^8 AnExfofition of Chap. 10. 

, n .P]^; here tranflaed Furrows, the fame Ictte^fAc 

Jnima/eeoAldul *f ord > tak . c *way the points of the Hebrew, and 

butawjwcti^utpe- they may be for chefe twoJ?»/ 3 or their two-eje/,- 

MW/4W o:culu t 4m there's a little difference in the F** and the W 

{ombus jcnbmir per which are much like one another. And in all 

HmZTS ^^ th8fe three waies "cording to to the fignifTcation 

£ SuUt rirjir/ °^ tne word. Either Furrow , Sins, or F.yes, the 

imqniutisft^jj ^ en ^ e ma y g° reafonable well. As thus : 
tculi r-~3*-l*p Fifft, For Si»J. And they (hal £i?zd tbemfelves. 

Arias Moncaaus f° r their two fins : I will bind them for their two 
Itcorripereeosprop. iins, fo I rind Arias Mont anus hath it. Bind them 
tw duas iniqmtatts. for their two fins. 

And I find the Septuagint trinflate it To too, 
stm» vafi»i&da *V Ch'afiifi them for their tiro fins, for fo it may be, Choi' 
i$ci# t*h Mv £• foft as we j as -%\ n ^ f or tne wor ds are very near to- 
SSi^na '°' g«*»r that %nifies either *j*&» & or ^jfi/forg. 
GwW -^ I rviU chafiife them for their ttvo fins : When he 

But in fome Moods binds them he wilt chaftife them. And fo I find 
and Tenfes they arc that Luther hath it, for he doubles thefe. . 

hardly differenced. And then t ^ cy tn j n fc t h at \ t hath reference to rhe 
eropnrgmmum ^ f ^ d B ^ . Qr |h g- 

Luther. of Bodily and Spiritual Adultery: Orotherwife 

l*8ut'erantm k hath the fame fenfe with that in Jer. 2. 13. ^ 

T3 n 3 1 V. tetdi eoru p^ ple have committed two fins : They have forfaken me 

feu amafij. Buxtorfc ^ fountain ef Living Waters, and hewed them out Ci- 

ltoi U n Hie in fi^rns, broken Cifierns that can bold no water. 

l^ 'seeDlQd, in loc. Or if you wil have it in the fecond place, accor- 

Expof. 2. ding as it is in your books,7bey fhall bindthemfehes 

in their two furrows, then the meaning of it is this, 

That I wil bring their Enemies upon them, and 

they mall yoke them like Oxen that areyok'd to 

plow, they (hall bring them into fervitude, and 

into bondage, they 3iall make them plow in their 


Ver. II. the ProphcJieofU osea. 429 

two furrows, (double work.) So Tolanus^ becaufc they Pclan us 
(hall put double work upon them and make them work in a in loc% 
fcrviicway. And the rather do I think this is the mea- 
ning of it 3 becaufe the holy Ghoft doth follow the meta- 
phor of it. An Heifer , at it follows 5 

, And Ephraim is as an Heifer that is taught and lovetb to 
tread out the Com. 

And fo take it in the third way, the word that fignifiss 
an eye, only altering the letter Van for Jod, and then this 
is the fenfe; they (hail yoke them as the Oxen are yoked 
eye to eye. They yoke the Oxen even and ftt eye to eye ; 
fo the enemies (hail come and yoke them fo that they (hall 
belike bealls to do their work, and this (hall be the condi- 
tion of Ephraim that hath rhis fair neck. I find others 
that take this; 

They foal! bind tbemfehes in their two farrows. 

That is, They (hall Covenant together. When the e- 
nemy comes upon them then they fhal Covenant together 
and joyn together, as Oxen that are yok'd together, and 
Judah and lfrael (hall joyn together, and they (hall be in 
their furrows, in their trenches, as in reference to us : that 
when the people are gathered together, England and Scot- ^f°£j' 
land fhall bind themfclves together, and lie together, in 
their feveral Trenches. So I find others take it. 

But rather from the chief and genuine fcope, I fuppofe 
the meaning is this, That they (hall be brought into mife- 
rable bondage, they (hall be like Oxen : and fo faith one 
Interpreter upon the place, When you fee Oxen yok'd to- 
gether then be put in mind of the yoke of the enemies ; you 
live daintily and bravely now, but when God (hall let out 
the enemies upon you, you (hall ferve as flaves, yea, as 



43° An Exposition of Chap. I o. 

Ve r. ii. 

And Ephraim is a* an Heifer that if taught and loveih t* 
tread out the Corn : but Ipajjcdover upon her fair neck: 
I wid mal\e Ephraim to ride : ]ud*h fia H plopp^ Jacob 
fraUbreakJaK clods. 


N the 2. verfe you heard muchofthedivifionsof Ephr*~ 
ini) and of the ten Tribe • but in the latter end of the 
10. verfe you heard how God would joyn them together : 
But how fhould they be joyned t it (hould be in their bon« 
dage, they (hould be bound together in their furrows: now 
though it be in your books, 1 'hey fi all bind them [elves, which 
nath likewife a fenfe which we fpake to then, yet you may 
at well reade the words, Theyjhall bind them together, and fo 
carry the fenfe, That they (hould be bound in their fur- 
rows;, i^e Oxen in the Plough, there they (hould be yok'd; 
they would not come in together under Gods yoke., but 
thej (hall come intogether under the yoke of the Adversa- 
ries : and that I think is the principal fcope of the words* 
They fhaii bind them in their two furrows. 

Ihey that vperefo divided in their profyerity, when they come 
Obf. into bondage there they Jhall by their enemies be bound together. It 
was faid of Ridly and Hooper, they could not agree together 
till they were in Prifon, and then they could agree toge- 
ther. And fo when we were heretofore in our bondage we 
Applied to could a^ree better together than now. Oh I it were juft 
with God to bring us again under the bondage of our ene- 
mies and bind in in our furrows together. 

But Ephraim thought her feif far from this. No, Ephra- 
im is nor for plowing work, Ephraim loves to tread out the 
Com, but not to plow. They were wont in thofe times 
inftead'ofthrefhingoiit the feed from the chaff, to have 
beafts to tread out the feed,or to draw inftruments whereby 
the feed was feperated from the husk. Now it was the 
Goaunand of God, that while he was treading out the 

Corn the Prophejie of H o s E a. 43 i 

Corn that they fhould notmuzzel the month of the Ox. Veu*. 2?- 

Firft, There was no yoke upon them while they were 4- 
treacling out the Corn. ^ 

And fecond Jy, then they were not to be muzzel'd but to 
feed all the whtfe as they pleafed, while they were treading 
our the Corn; thi; by the Command of Gcd. Now this 
was a very carle work for them to be without yoke, to run 
up and down in the Corn and fo they could i^d them- 
fMVetfat; They had enough to feed on, certain food, and 
prefent food 3 whereas thofe Heifers that went to plow were 
fain to be abroad in the llorms and cold and wind, and 
work all day long, and it may be not have a bit of meat 
till night, and this was a hard work* and Ephraim did not 
love that work ; and it teems to have reference to fame of 
the ten Tribes who would ftay in their Country, and wor- 
fhip at Van and Bethel, and would not go to Jtrufalem^ Oh! Allied to 
that washard,andit was better for them toitay In theLand the tm\ 
where they might enjoy their podefiions, their feopt^ their Tlt ^s- 
tradings, their friend?, that was eafie, but for them to go 
tojerufalem that might coit them their cltatesjit would raife 
aneppoddon againftchem, and they muft leave all and go 
for the Wor/hip of God, to wormip hk> according to his 
own way; this was a plowing- work* refpeft of the o- 
ther. Now Ephraim, thofe that live among the ten Tnbss, 
they loved no fuch hard work as that was. From whence 
there are many excellent points obfervable. As, 

The fir ft, IPs <x fign of u carnal heart for tc- It fet ttpen safe Obf. n 
rcork in Gods fervice, and to avoid any n>&rkjhat Q<fd calls to be- 
caufe it is difficult. [Ephraim loves to treac Corn.] 

It's a dangerous chhig to de fire more eafie in Cods Yv'oik 
than God would have 

Secondly, Ibrfefervicesthaihringprefenicmtintm Pbf,2>- 

prefent comfort jh at there ?'• prefent enc m gees ah. 

even fach as are carnal and Hypocrites c 

for when they tread cut the C . S< ) i C 

is with men, when they can have pre lent : 


43 2 dn Expojition of Chap. 10. 

tenance. I remember it's a fpeech of a learned man, even 
upon this very Scripture, faith he, Where men fee not pre- 
fent gaj^ coming in,they defpife Chriit there. It's a fpeech 
Vlmonvi- oilerneviuf) \\ here they may have to eat for the prefent, 
fift ndtnt tnere tnev may bceaiily brought to beleeve/uch a way of 
Cbrijium , Service and worfhip that is countenanced, by the State for 
ubidAtur the prefent, Numb.j.y. 2 Sam. 6. God allowed no Cart 
utedant) to the children of Kobatb to carry the Ark, and that was 
addmi their iin in putting it upon one, 1 Sam, 6. And where 
fojjunt m mcn ma y Cn j y certain comings in whether they work or 
Terno.^ no > or whether they worK negligently or no, there's a 
in he. * great temptation lies in this; there's not fuch a temptation 
lies in a mans enjoying encouragement if it be upon uncer- 
tainties, and that he (hail have it no longer than he doth 
labor, and labor to purpofe ; but when men (hall have 
their eftates coming in in a certain way though they labor 
by themfelves,or other, or though negligently ,or induftri- 
oufly, here's a great temptation in this. 
OUfS* And then further; For it is afign of a carnal heart, only to 

mind things frefmtly, to labor for an accommodation to themfehej 
for the prefent. A generous Ipirit will labor for the poiieri- 
M .- ty that is to come; If none ihould plow, how would there 
ve %ould be Corn to tread oft > We muft be willing to plow though 
flow in we have not prefent food, though we mould have nothing 
bop. till night, yea, though we mould have nothing till the 
night of death, yea, in all our lives we mould be willing 
toplow in hope. Ephraim loved not that work. That's 
a generous (pirit that is willing to endure difficulty here 
though he finds no prefent comings in, though it be for 

In Duties And it may be applied it to foul- work, in our feeking to 
w Jbould God : Many men and women they are content to pray,and 
prfivere follow God and his Ordinances fo long a$ they may have 
f^htlmc p re fe nt comfort, but if that fails they have no heart to the 

fLT'Tl ***'*• Now we fllould be wilIin 8 t0 P Iow > that l$ > t0 cn " 

dure difficulty though wehave nothing coming in. 


Ver. 1 1 . the Trophefie of H o. 6 E A. 


This is that which caufed fo many to perifh in the 
world, they mult have that which is prclent content- 
whereas the Saints of God are willing to truit God though 
they have nothing in this world, to truft him to have their 
wages in the world to come. It's a Scripture of very excel- 
let ufe unto us. It follows. 

But J faffed over upon her fair nec\} I mil mak^ Ephra- 
im to ride. 

But I pa fed over upon her fair nechj 

By her eaiie work in treading out the Corn> and not ha- 
ving the yoke upon her neck to plow, ibe became to be ve- 
ry delicate) her skin was white and tender. Her fair neckj 
The Geodnefi of her Necl^ fo it is in the Hebrew, or her 
goodly white Skin, delicate and tender (he was. The 
meaning of it is, by her fair N € c^ is the beauty of her pro- 
fperity ; and fo the delicacy of her Neck, through her 
profperity, nothing mutt trouble her, lee works that are 
troublefom and hard let others come tothem if they wills 
But for her part (he was tender and delicate and muft en- 
dure no burdens at all, nor no difficulty at all. 

Fir ft, Her fair Necl{. 

Many are proud of their fair Necks and Skins, fo proud 
as they grow cxtream wanton by reafon of it, they muft 
lay open therefore their fair necks that others may fee them, 
fee how white they are, what fair Skins they have, and put 
black Patches likewife to fee out their beauty and the 
whitenefs of their fair Skins, and if that will not ferve, e- 
ven laying over a paint to. make it fair if it be not other- 
wife fo; nothing but Eafe, and Delicacy, and pleafure is 
for them, aif they came into the world for no other end 
but to live bravely and be look'd upon, as if man- kind and 
all creature* muii work and fuffer to provide for thefe nice, 
and delicate wantons, wiio yet are of no ufe ft all in the 
world, certainly, God never gave any great eftatej in the 

G g g world 

This i \tb 
Vtxfe of 

jfuial ufet 




The ev\l of 

Bare necks 


And fain* 

434 * An Expojitionof 

world for no othtsr ufe but only to be brave withal, and 
keep their Skin white. Whatsoever eftates men and wo- 
Great E- msn have, yet except they endeavor to be ufeful in the 
fiafes til wor j c | i n a proportionable way unto thofe eftates that they 
u f* ' have they can have little true comfort of what they do en- 

joy, the comfort of the lives of rational creatures certain- 
ly it's not in a fair Skin, in a white Skin, their comfort is 
Everyone ln being iifeful in the places where God hath fet them, 
bound to their good coniiils in that. Man is bom to labor •, and there 
labor. maft be labor one way or other, every one is bound to la- 
Fair Skins bor . chefe fair white Skins, and fair Necks, Oh J what foul 
foul Sou!s f ou l 8 many of them have, their beauty is but Skin-deep. 
°P WKS - Oh ; filthy and abominable in the eyes of God, and in the 
eyes of thofe that know the corruptions of their hearts. 
How would thefe fair necks be able to bear Iron chains 
ForGhrift? to be naild to-the ftake,to have fuch a Neck- 
Alice Dri- kercher put upon them as Alice Driver had ? You have ic in 
versNeck? the (lory of the Booh^of 'Marty tj, when they put the chain 

M**nA aboUt ner nflck t0 nail her t0 the ftake3 ftlC 8 ,0riecl in "**«<* 
Monum bJeft God *° r n : * but Mt Alice ^ river wa8 wom to P low > 
(ior fo (he faith a little before in the ftory) her father did 
Hard hue* bring her up to plow, fhewas not brought up to delicately 
dmgjitteft as OC hers were, and (he could endure an iron chain upoa 

%nfujfc. her neck f o f ^ hrift ' lK foIlows : 

But I faffed over upon her fair NecJ^ 

. Expof t x* Some carry the words as expreffing Gods indulgence, as 
if he was content to let Epbraim to profper and thrive in 
their way, and not to bring any hard bondage upon them 3 
but it's more like the other way that I find others to 

XQmndoa go., i. e. 

Deo dice- J came u p on her fair nec( y and made the yokg to paft o* 

turfimpr ^^ 

f ll g tcT s° t ^ erom u P oa the P hce ' faith when k ' 8 fpoken oi 

fi&iLt. God (this Phrafe 3 to pafioveO *It's not only meant here in a 

Ver.i I the Prophefte of H o s E A. 435 

way of threatning, but it's alwaies fo meant in Scripture, 
in a way ofthreatning of Gods faffing over, and it may WISP 
very well be here a threatning expreflion following the u- 
militude, for God is in a way of Allegory exprefling him- 
felf after the manner of Husbandry, as when be threatens 
that they (hall be yok'd . , 

And then Ephraim is compared to a Heifer that is taught, 
as if he ffiould fay, he would not willingly work. From 
whence the Note is, 

That, God looks upon dainty > tender* delicate people that mind uw, 
nothing but their eafe and delicacie with 1 NV IGNATION. 
What! Epbraim muft be fo tender and delicate that no- 
thing muft come upon her neckj Pie make theyokg to come 
upon it (faith God.) When people through their delicacy 
they muft live in the world and altogether be tended, and 
all things muft be ferviceable to them, and they of no ufe 
at all, God cannot bear it. And as for the eminency of a- 
ny of you, either in eftates, or honors in the world above 
others, it ought not t© be the caufe of envy, for it is God 
that puts the difference between one and the other ; we do 
not envy that fome (liould go finer than others, but this is 
that which neither God nor man can endure. That men 
and women fhould have fo much in the world, and yet be 
fo little ufeful to the world, fhould be through their Acmim 
delicacy as if they were born for nothing elfe but like 
Babies to play withal. Saith God, Pie make they ok* top aft 
over them. But now, there are other manner of works.than 
fervile works, though you do not put your hands to fer- 
vilelabor; But then you through your delicacy, if you 
meet with any hardwork, will do nothing for God, the 
Lord looks upon fuch difpofitions asfinful* and with hi' 
dignaiion, and God hath his time to bring them to hard- 
nets, as he hath done to many. How many delicate and 
fair necks that could not endure any difficulty hath God 
brought iheyoke upon in thefe daies, that were fo nice and 
tender, and complaining of every little difficulty in any oftbetext* 

Ggg 2 work 

43 6 An Expofition of Chap.lO. 

work that God would have them to do? God hath made 
the yok, to pafs over ther heads, and to Ik heavie upon 
their necks ; God threatens this to the Daughters of Babylon 
W47-1.2 to the Antichrifian party eftecially, in- If a. 47.' i, 2. Come 
down, and fit in the daft, Virgin, Daughter of Babylon, fit on 
the ground: then is no Throne, O Daughter of the Caldeans • 
for thou fhalt no more be call'd, Tender, and Delicate, lake the 
Mill- fonts andgrifid meal; uncover thy locks, make bare the lea 
Vcrf 3. uncover the thigh, fifi over the rivers. And then in the 3. verf 
Thy nakedneji 'frail be uncovered, yea thy fame (hall be fern : 1 
Tender ^^l^'i and I will not meet thee as a man- Thac 
ears ) vhich y ou ca » n ^ endure Co much as to hear of now, 

(your very cars arc fo delicate, as well as your necksj that 
Chrijtsjoke }' l f b ""g u P on You- Oh my Brethren ! how much becter 
%afur than is it to be willing ro endure hardftiips for God, than to be 
*fcO£^ ef brought to hardfhips by our Adverfaries > And rather to 
the Emmy put our necks under the yoke of Jefus Chrift, than to have 
God put our necks under the yoke of his wrath and dif- 
pleafure. But God hath his time to bring upon them 
hard things, and therefore though God fpares you for 
your bodies, that you need not put your bodies to that fer- 
tMiotm vileneis that others do ; yet be (o much the more willing to 
work- do fervice for God otherwife, venture your felves among 
your kindred, that's the work that God calls Ladies to do: 
You meet with carnal friends that are honorable and of 
great rank in the world, now for one to appear in the 
midft of them for the Caufe of God, this is as hard a work 
as to labor with ones hands, and they may do a great deal 
more fervice by fuch work as this, to fpeak for thofe that 
are Godly. When you come in company that is car- 
nal, be willing to put forth your felves to endure hard- 
fhips in that way that God caOs thee to, and God accepts 
ofit-, but if thou through the delicacy and nicenefs of thy 
Tender fpirit, thy fpirit comes to be as delicate as thy skin is, and 
finin* thou muft not difpleafe any, nor fuffer an£ thing for God, 
it's Juft with God to bring thee to fufler in fpight 


Ver.i i, the Prophefte of H o s E A. 437 

of thy heart. Bat it follows 5 

Pie mak$ Ephraim to rid?. 

Still take this in a way of threatning $ in Scripture it's 
applied both to a way of Mercy and Judgment, in Ifai 58, j/^g.^ 
1 4. linn fo ah thou delight thy filfin the Lord;, and I will caufe 
thee to ride upon the high pLces of the Earth. And I find it in 
a way of Judgment 3 in Job, 30. 21, 22. With thy firong lob, 30. 
hand thou oppofift thy jdf againfi me, thou liftefi me up to the 2i,22, 
wind, thou caufe ft me to Ride upon it, anddijjoheft my fub fiance. 
And fo there might be mown other Scriptures where this 
ex predion is in a way of Judgment, and fo it's thought by 
interpreters that it hath reference to the fpeedy captivity of 
the ten Tribes that they ftuli be carried out of their own 
Country. As if God mould fay, by his eafe, and by his 
much feeding, in treading out the Corn he is grown fo fat 
and lufty rtut there's no ruling of him; yea, but faith 
God, I will ride him : though he kicks and fpurns and is Expof 
fo pnruly with his fat feeding, yet Pie put iuch a Curb in- 
to his mouth, as Me order him and rule him according as 
I pleafe. He is to fierce ; for fo I find that the word in the 
Hebrew that is for fiercenefs,tumultuoufnf fs, and infolen- 
cy, it is by divers taken for the word that fignifies, to he at 
Peace, becaufe that Peace, and E a fe, and Reft makes the jo*. *>* 
hearts of men and women infolent. It was fo with Ephra- 
f/w/juliiikeapamper'dhorfethatiskept at full feeding, 
none can ride him ; I but, Pie caufe him to ride, faith "JW- 

God hath waies to curb men an d WO men that through obf, 
their profperity are delicate and unruly, though they may 
champ upon the bit, and foam at the mouth, and ftampa- 
gain 3 yet God will rule them* Pie caufe Ephraim to ride. 


43^ An Expofitim of Chap. I o. 


And Judah fhall flow* 

ExpoC That is, Judah fhall take pains and go through many 

difficulties in the waies of my Woifhip, and fhall fuffsr 
much while Ipbraim lives delicately for a long time, yet 
Ja^iufferea more difficulty, Judah Cufiertd much more 
difficulty and hardfhip than the ten Tribes did. And I 
2 Ki»Z> l ^ in ^ tnat tn * s Scripture hath reference to thofe two Scrip- 
18.5— "9. tures that we find, the firft is in 2 King. 18. from ver. 3. 
tvithzchn to ver. 9. and the other Scripture is in 2Chron. 28. 6.Ju- 
2tt- 6- dah (hall plow and be kept in a great deal of hardfhip in 
that time when Epbraim was (o rrolick as he was. In 2 
King. 18. you (hall find the great Reformation that Hexe-* 
k^ab made in the Wotfhip or God in Judah, and Jerufakm : 
And then for his fuffering that you have in 2 Chron. 28.6. 
2 Chr.2$. and 2 King, 14. 13. In 2 Ckcw. 28. 6. it isfaid, lhat Pekah 
6. a flung thefon ofYk emaliab JW in Judah an hundred and twenty thou* 
Scripture. £ an & \ n one fay^ which were all valiant men. .It's a very flrange 
Scripture ; IJracl, the ten Tribes they were worfe than Ju- 
dah : IJrael forfook the true Worfhip of God 5 Judah kept 
themfelvestothetrueWoifhip; and yet God let Ifratl fo 
profper that they did prevail againft Judah and the Tribe 
ot Benjamin, foas to flay in one day an hundred and twen- 
ty thoufand valiant men. Oh! what crying and fhree- 
king was there in the Country then,that of two Tribes an 
hundred and twenty thoufand valiant men ft ould be flain 
in one day. We think it's a dreadful battel to have three 
thoufand flain in the Field, but here's a battel of an hun- 
• dred and twenty thoufand flain in one day, and that of 
two Tribes. And in 2 King. 14. 13. Hojhea King of Ifrael* 
/wJ^AmafciaJi King of Judahjbe fonefjehoafasfon the of Aha- 
ziah at Betbftiemefb, andcame to Jerusalem, and brake down 
the rvah of Jet ufalem.&c. Here they were put to a great deal 
of trouble even by Ipbraim; Judah and Be?ijambi thofe two 
Tribs that kept to the WoiffiipofGod were to put a great 



the Frophefie of H o s E A, 


Obi, i. 

Ufe fir 


deal of afflictions by Epbr ain (the ten Tribes) that did for- 
fake the Worfhip of God ; in the forenamed place, 2 King. 
18. there you may fee how thefe reformed, and yet they 
fuffered much difficulty. Strange is the Counfeh of God 
concerning men. 

Forthetirlt, 7 bat ]udah v f aid to plow- ThaCis, They Expof. 1. 
fhill endure a great deal of trouble in the reforming what 
is amifs among them. From whence our Note is this : ^ 

7b at it is an honor for men to labor and go through difficulties 
for God while others are laboring for taking their eafe : Be not 
troubled that you fee other people can takeliberty to them- 
feives to provide for their eftates and comings in, and to 
live bravely, Doth God give you an heart in the mean time 
to be willing to go through hard work for God ? Envie not 
at them, thou art in the better condition, thou art plow- 
ing for God ; while they are providing for their own eafe, 
thou art doing God fervice, and they are only providing 
for therafelves. Oh ! thou art far the happier man,the hap- 
pier woman. 

And then in the fecond place, Take the plowing for the 
hard things they fuffered for God,afwel as the hard things 
the? did for God/* Then the Note of Obfervation is this : 

Let no men boaft they live more at eafe than others. Others 
(uner more hardfhip than thou ; do not think that God 
loves thee more than others : God loved Judah at this time 
more than EphrJim, and yet Epbr aim lived bravely, and 
prevailed over Judah, and Judah was brought under in 
fuch a manner as this 5 Judah was Gods true Church, and 
Ifrael did apoftatize from God, and yet one had more out* 
ward profperity than the other. Thus many times thofe 
upon whom G©ds heart is more fet, they fufTer hard af- 
flictions : And thofe that Gods heart isnotTb much upon^ 
they enjoy their profperity. 

Oh I I befeech you coniider of this point; for at this The Jtff 
day, how many of our Brethren in the Weftern parts, Oh i "f*^" 
the Flowers have plowed deep furrows upon the^rbacb, 


44° An Expofition of Chap. 10 

while we have been here(asie were)treading out the Corn ; 
let not us think that God loves us more than them, they 
may be more dear to God than we 5 Judab was far more 
dear to God than Ifiael 3 and yet Ifr ad tnuftlive jocundly 
and bravely, 

tatknf 6 ' ° h! con ^ erofcn i 8 you that are of greater rank, all 
nfeTof* y° ur *'k n treac *ing out the Corn , you fee yfcur poor 
quality, neighbors endure much hardlhip. Oh chink not that you 
are higher in Gods thoughts than they, they may be more 
dear to God than you, and yet they may be put to difficul- 
, . ties,and you may live bravely all your lives. 

vJnft the ^" c tnat tJlat ma y ^ cem to weaken this Note, is only this: 
ObfervatiS y]Z - ^ e J P^pjovp. But the Hebrews do ordinarily make 
Anfwersd, ufeof theTenfes, the Future and the Preter promifcuouf- 
ly 5 but if you put it to the Future,that they fyaU plow here- 
after, they interpret it to fig ni fie the Captivity of Judab % 
that they (hal be carried into Captivity, and fo be brought 
under by the 'Babylonians. Yea, but, • 

Jacob JbaU break^ bU clods. 

By Jacob) we mud underftand the ten Tribes. As if God 
mould fay here, That Judab (hill be put to fomedifficul- 
Expof. r. ties, yet Jacob, the ten Tribes mud be put to more ; Judab 
\n9yws\t\ ffcall be carried into Captivity ; yea, but Jacob (hall break 
w™ 1 *' tne c *°ds« Though Judab fhall plow, yet the breaking 
Occabit ei tne c l°&* l * worfe than the plowing, for that's more fervil* 
Jacob. 70. For the Work-' Matter he is the chief,hegoes on in plowing, 
but it is his Servant or Boy he may fet tobreake the clods 
after him. So, though Judab fhall be brought to difficul- 
ties, yet Jacob (hal be put to more difficulties 5 for the Cap- 
tivity of Judab was great, yet it was not fo great as Ja- 
. Or others thus: 
fcxpof,2 f ] u dah frail plow, andfaobjhatl break ker clods. 

.That is, \Judabs clods] The exprdfion we have here 3 


I. Ver.i 2. the Prophejle of Ho sea. 441 

wichche reference ic hach to Judab , feems to carry this 
with it, That there Hull be a time, though now you thac 
are the ten Tribes,you are (o delicate and proud above Ju- 
dab, Judab is lower than you, and you defpife them, yet 
time (hall come thaS you fhail be glad to joyn with Judab, 
and be as a fervant to Judab, to break her clods, when 
God (hall reftore his people again ; Judab (hall return from 
his captivity and (hall be taking pains in the Service of 
God - y and it (hall be well for you if you can but come and 
be as their fervant. 

Ibofe that doforfakg the true W'orfhip of God, though Gad may Q , r 
have mercy upon them afterwards to joyn tbem with bu people , yet 
it U well iftbty may come U bt in the meaneft condition amangGods 
People, they jbould be willing tofubmit unto it ; t hofe that have 
dilhonored God and fhanVd themfelves in times of tryal,to 
forfafcetbeTruthsofGod, it's mercy that ever God will 
bring them to joyn with his Church again ; But if he doth 
bring them to joyn with his Church they fliouid think it a 
great mercy and be willing to be in the meaneft condition, 
what mull thofe men think to be Matters & Lords that have 
forfakenGod and his Truth and have been very falfe for 
their own ends, to fave themfelves and ftates in time of 
tryal, (hall they think in times of Reformation to bear all 
before them? Oh ! it's mercy if they may be but admitted 
to break the clods, to joyn with thofe Servants of God that 
have been faithful and willing to fervehim through diffi- 
culties. It follows. 

VeR. 12. 

Sow to your felves in Righteoufnefl, reap in Mercy. 

TH E holy Ghoft ftill goes on in this Allegory of Huf- 
bandry, continuing the metaphor that he had in the 
Threatning, when he comes to exhortation. In the midft 
of his threats he falls to exhorting. 

Though tbefais of a people be great, and Judgments neer, yet QbC 
Lll %»bo 

44 2 An Exposition of Chap, 10. 

who kgom what an exhortation tnty do ? who hgows what an ex- 
hortation may de to the rvorft people in the world ? Oh ! there 
were many things f poken concerning Ifrael that one would 
have thought it fhould have difcouraged the Prophet to 
meddle with Exhortation. But God would have him 
yet exhort, one cannot tell what an Exhortation may do, 
in the moft defperate hardnefs of mens hearts, and pride 
and ftoutnefs of men?? fpirits, therefore the Prophet ex- 
horts their^ as if he mould fay, Well, if you would not 
plow 3 if you would not come under the yoke and be put 
into the furrows as you were threatned before, why then, 
fow to your felve?, Oh I be willing to break up thefallow 
ground of your h^irt^, and low to your felves in Rights 
oufwfi) and foyou (halt reap in Mercy. 

Sow in FJghteoHfnefi) and reap in Mercy. 

Iflnd fomeof the Antients they interpret this fomewhat 
The Ex- wlldly> 

ofH l <r° n So ™ tn ^h^ te0H f m f s: tnat "a (faith Hierom upon the 
too much pl ac sJ $ow in the Law, in obedience totheLaw^ and reap in 
pn the the Grace of the Gofpel-, that's his Interpretation; you (bail 
left hand, fow in the works of the Law,and reap in the Gofpel. This 
Seminent ijfarfetcht. 

TJinh * fin( * LutheT U P 0n tIie P !aCC3 38 Hierom 8 oeS fomew «at 
ve'Ltant too legal, (fo L^fceO becaufe his heart was much in the 
inmifvi- Gofpel ; and he brings all Scriptures to the uttermoff he 
tordia j id can for expreffing the Grace of the Gofpel, he goes fome- 
ejt, ingra- wnat at t h e f ur theft the other way : 

^.. Eww - SowinRighteoufnejs: what's the feeds of Righteoufnefs? 
Luther that is, faith he, "the VoBrine of the Gofpel tendering the Righ- 
too much teoufnefs offefm Chrifi : the attending unto this Do&rine of 
on the theGofpel, and imbracing this, that there is Righreouf- 
ri & ht . nefs in Jefut Chrift alone, this is fowing in Righteoufnefs : 
for (faith he) what other Righteoufnefs is there but this > 
When Reafon would come tothehigheft degree of Righ- 


Ver. 1 2 . the Trophejie poSEA 

teoufnefs, what is it that it doth, only this, to conclude 
Righteoufnets to be, to depart from evil, and do things that are 
good, but what Righteoufnefs is this ? But the Scripture Righ- 
teoufnefs is this : for a man to know that he hath no good 
at all in himfelf, that all his evil ^ is pardoned in Jefus 
Chrif), thisis the Righteoufnefs of the Gofpel, and this is 
thefeed, the feed of all good works : Inamethis, though 
lean hardly think that this is the fcope of the Prophet at 
this time, yet there is a very good meditation from this 
which I fee that uferul man in the Church of God [Luthei] 
-goes on in, faith he 3 What madnejs and blindr0 inthe Ad- 
verfary U there, that mil urge people to job?, aridyet they do rejetf 
andcaft off this feed that they jbouldjow f That isthe Daft^ne 
of the imputation of the Righceoumefs of Chrifi by faith, 
why faith he, in all Pulpicsthere's crying out to men for 
good works, that they would fow in Righteoufnefs, but 
(faith he) where have they their feed > The thing certainly 
is an excellent truth that he hath upon the place: how 
vain is it for men to be caughtto fow good works till they 
have got the feed? And the feed of all good works is, lL 
Righteoufnefs that we have by Jefus Chrifi h and therefore he. 
falls a rebuking thofe that (hall blame the Do&rine of the 
Gofpelas the means of liccntioufnefs, faith he, there's a 
great many when we preach of the Righteoufnefs of Jefus 
Chriftjtkok that we preach licentioufnefs, and that men 
may live as they lift 3 it', quite contrary, when We preach 
the Righteouinefs of Jefus Ch rift, we preach the feed of 
all good works, and thofe that have this feed, good works 
will come out of them. Bat faith he further, They would 
have Righteoufnefs, but what? they flight the Righte- 
oufnefs of Gods making, the Righteoufnefs of his Son, -but 
they muft have Righteoufnefs of their own to tender up to 
God& then when they come to good works they wil flight 
Gods good ^ works, and they wilJ be giving to Godot their 
good works, the world doth negie& thofe as light things 
chat isjthe works of mercy,to receive the Saints 8cc,No,but 

L U 2 they 

444 An Expojltian of 

they will have other brave work?, to build Churches, and 
Temples, and Monaftries, and to lavifh out gold about 
them, and they are the chief good works : they will not 
come to do the work as it were of a Servant, but rather the 
work of a Benefa&or to God, for in relieving thy poor 
brother when none but thy felf and God knows it thou doft 
the work of a fervant then, bue to build brave Temples, 
and Monaftries, and laviih out Gold upon them, this is 
for you to be a Benefactor to God. But thus much for his 

; ■;'-. ; 

S&w in Rigbteoufneft* 

The ge- ^' e know that the Prophet, though he would lead the 
nuine People to Chrift, yet his preaching was molt in a Legal 
meaning, W ay, Sow Righteoufmfl : that is. Go on in the wurks of 
Righteoufnefs, thofe works that are right, and juft, and 
equal, fuch as you may give a good accompt of them be- 
TheText fore God and man ; as ifhe mould fay. Do not you think 
paraphra- to put me off meerly with outward (ervices, with offering 
fcd. facrifices, and with this kind of pompous worfhip, in this 
fuperftitiousway, I will never accept of thefe things 5 but 
let me have Rigbteoufne^ let there be the works ofRigbteouf- 
»*/?, according to the Rules cf Rigbteoufnefi 5 Co work. And 
the Jews if they did but perform the the external works of 
Righteoufnefs, they might have external Mercies, if fo be 
there were a proportion between one work and another. If 
indeed they did fome works of Righteoufnefs, and not the 
other, then they could not expeft mercy from God 5 but 
though thete were no faving Grace in them, yet if they did 
but perform external works of Righteoufnefs, and there 
was a proportion between one and another; there doth 
feem to be an external Covenant that they were under for 
outward Mercies that they mould have for their outward 
Caution* Righteoufnefs ; Not but that I think for Heaven there they 
mud have true Grace and Gadlmefs^as the Saints mufthave 


Ver. 1 2 the Prophejle of H o s E A. * 445 

bow; but external Mercies were more annexed to external 
Duties than now among us. 

You will fay , . We have external Promifis too. Queft. 

Yea, but that's made to Godlinefs in Chrift Jefus. ArSw % 
> Now from the words we may note, 

Firll, That the Anions of men they are Seeds; fuch feeds as 
wil certainly come up: other feeds may die in the ground & obf. u 
rotand never come up; but there is never an Action that 
thou performed but it will come up one way or other, it 
will come up to fomething. 

And fecondly, It tvrB come up in the fame, kind ; the feeds Obf f 2* 
of Tares will not come up to W heat; but it will be a Tare; 
and To the Wheat a Wheat : all our anions will come up 
in the fame kind. Men neglect their actions, and think 
that when they have done, it's over, they forget what they 
did yetterday or the day before; but though you may for- 
get it, y#t it will come up in the fame kind,, though you 
think not of it : I remember fliny reports of fqme parts in Plinie; 
Jlffirica> that when they fow their feeds, they go away and 
never look after it for many months together: So tisin 
many men they fow but they never mind what they have 
done, and quite forget what they have done till they mult 
come to reap. But certainly thy aft ions there they lie and 
will grow up to fomething. 

Thirdly, 7 'be feed lies in the ground rotting a while > but */- Obf.jv 
ter wards ernes up : fo it is in our actions, they feem as if 
they were quite forgotten, but they will come up, yea,and 
good actions they feem as if they were wholly loll many 
times; well, though the feed doth rot, rot in the ground 
for a time, yet it will come up afterwards. 

Fourthly, The feed when it is fov?n it comes tip through the Obf.4* 
bleJJingofGoduponit$ it's no endeavor of the Husbandman 
can make the feed come up, but he mult leave it to the 
blefling of God. So the feeds of our A&ions muft be left 
to God., Gods Juftice will make the feeds of the wicked 
some up, and hisgoodnefs and mercy will make the feeui 


446 m An Expedition of Chap. 10. 

of the Saints to come up; leave thy actions to the blefling 

Obf. ?, Fiftly, Ihe better the feed \ia for the mofi part the longer it lies 

under ground. When you fow Wheat and Rye you fow ic 

^Preached at this *timeof the year, bat when you fow Early and* 

inO&oUr. Oats you fow them in the Spring time, but that endures 
not froft and fnow as the Wheat doth. And Tq the beft of 
our a&tons lies longeft under ground. 

Obf, 6. qfj e Minifers of God they are Sowers of the Seed of the Word $ 

and the Hearers they fhould be Sowers too. The Miniiler Tows 
the Word in thy ears, and then thou moulded take it from 
thence and fow it in thy heart, thy life and converfau- 

Obf. 7, If our a&ions bt feeds that &e fovo^ then large ap-portwiuks of do* 
tng much fervice for Godfhouldbemr riches : like a large field, 
that is fown with good grain, if thou halt a heart to im- 
prove thofe opportunities. 
Ufe» Oh ! that we would but confiderof this,That when the 
Lord gives to men and women a large opportunity for fer- 
vice, God lets them out fo much Land, Go (faith God) 
you muft husband fo much Land, and fow it for mine ad- 
vantage : Many of you that are poor people you have not 
a foot of Land in the world, and ycu think that thofe that 
are Landed- men they are happy men ; Doth God give you 
opportunity of fervice to honor him 1 Oh ! thou had got a 
great deal of Land, the meaneft of youthat have opportu- 
nities of Service, God lets you out his Land, you have a- 
bundance of Land and Ground that God gives to you,and 
a man mould account himielt rich according to the oppor- 
tunity of his Service : As men in the Country account 
themfelves rich according to the Land that they.bave to, plow and fow, in Levit.iy, 1,6. Jfamanfhallfan&ifieunto 
i^t thehordfomepartofafeldo^hiipofjejfon, then thy t fern man 

pall be according to the fend thereof The meaning is, That 
if a man will fan&ifie a piece of Land to God, well 5 what 
is this Land worth I Why (Taith the holy Ghoft) you fhall 


Ver.i 2. the Prophejie o/Hosea. 447 

prize it according to the feed thereof, if it be a great piece 
of Land, yet if it be not fit to bear fo much feed you muft 
account it worth, but little, buc if ic be a lefs piece of Land 
yet if ic be fit to receive fo much faed,'s worth fo 
much, thou (halt prize it according to the feed thereof : . .. , 
fo the opportunities that are fit to receive much feed, Oh ! ™ te 
thofe opportunities (hould be rich opportunities ; and we 
fhould account the price of our lives to be according to the 
feed thereof: Thou liveft facb a year, what's thy life 
worth f it's according tc? the feed thereof. And fo for thefe 
four or five laftyeers. Oh! what opportunities have we. 
had for fervke for God ? Now they are to be prizgd accor- 
ding to the feed thereof, that is, as we might do fervice and 
work id thefe yeers. Then certainly if we mull make the 
eftimation of our lives according to the advantage offer- 
vice that we might do for God, then thefe laft five years we 
may reckon for fifty. It's a great blcfling to have a good 
feed time ; the Lord hath bleft us with this good feed time. 
Oh now, what a folly were it for a man out of bafe penu- 
rioufnefs to fave his feed, that he will not fow h*s ground, 
becaufe he is loth to venture it, or through love of his eafe 
he is loth to go abroad , it's fomewhat cold, and he will 
keep by the fire fide, and wil not go abroad to fow his feed. 
Oh I thus it is with us, we through our bafe unbelief, we 
will venture nothing for God, we are loth to put our felves 
upon any difficulties Oh this is our folly. 

WeH, but what feed? It is not every fe?d will ferve the Obf.g. 
turn. Be fowers, but fow in Rigbteeufnefo let it be Rigbteouf pf. 126,6 
nefi> let it be precious feed. In ¥ [aim , 126. 6.7h ey [hall bear 
preciow fied mtb tbem : Oh! there's many that fow vene- 
mous feed, that will bring forth poyfonful fruit, all their 
daies they have been fowing nothing but feed of urirlghte- 
oufnefs, yea,this field that God hath given to us,of oppor- 
tunity of fervice for hi rr^, What have many dor.e? what 
have they fown ? they havefown fait in it :■ that is, They 
have fown their Paffions, they have fown Contention, and 


44§ An ExpoJItionof 

they have (own the feeds of Difcord , for that hath been 
thecaufe that our field that we have had, thofe opportuni- 
ties that we have enjoyed for God hath bin fo barren, there 
hath been fo much fait, the fait fpirits of men and women 
have been Co manife&ed in their Paffion and Frowardnefs, 
and their Contentions one againft another, that it hath 
p , made us barren - In Prov. 6.14. Frowardneji U in bis heart - 7 
1 4.1*0 ' ^ e devifetb mifchief continually ,k fojvetb difcord. And verf. 1 9. 
it is made one of the things that the Soul of God doth hate, 
. . That a man fheuld for? "Difcord. Aftd fo in Pr$v. 16. 28. Fro- 
2 o^' * ' ward men fow. flrife. Oh ! how many are there amongft us 
that go from one place to another, and tell you fuch a tale, 
and fuch a report, and fow nothing but itrife and difcord > 
Ohl it's that that the Lord hates. What 1 in fuch a time 
as this is to fow Difcord! there could never have been a 
Thistime tIme wherein the lowing of Difcord could have been fo a- 
mofl unft bonunabJeasinfucfa a time as this is; Oh! let men take 
to few the .heed of fowing Difcord 5 God calls for the feed ofRigh- 
mes of t eoufnefs. 
di J cord - And reap in Mercy. 

Expof. 1. For the opening of this, I find many carry it, Mercy to 
men : that is, Do you (ow the feeds of Righteoufnefs, and 
let the fruits of Mercy be abundant amongit you. But to 
carry it according to that that is more like to be the fcope 
of the holy Ghoft. 
J2W. 2* % Mercy ) we are to underftand, the Mercy of God. Now 

* there's Two things that is to be obferved in this phrafe. 
Opened. Firft, That it is in the Imparative Mood, Reap in Mercy , 
B ot, Tejhall reap in Mercy . 
mb Secondly, In the Original it is. The Mouth of Mercy . 

ion Now for the opening of the words according to theft 
adosmife- phrafes. 

rktrdU. For the Firft, That it is in the Imparative Mood, Reap 
in Mtrcy ; not, Xe jball reap in Mercy . 
This fignifie$ theft two things. 

1. The 

Ver. 1 2 the Prophefe of K o s E A. 449 

1. The certainty of the Mercy they flu I J have. And 

2. The readinefs of the mercy, that it is ready at hand 
for them to potfefs ; juft as if one mould fay to you in your 
(hops. Let me have this commodity and here take your mo- 
ney , that is, here's your money rcadie and certain. 

And then, from the other word, In tfo mouth of Mer- 

Now if the Tranflate>r§ had tranflated it thus, Sow in 
Rigbteoufneft, and reap In the mouth of Mercy, it would have 
been obfeure : but thofe that underftand the Hebrew 
tongue,know the meaning of this Phrafe to be nothing but 
thus much. The mouth of a thing is ufed for the propor- 
tion and meafure of a thing, you {hall have it thu3in Lev. Levit.t 7 . 
27. 16. ("the fame Scripture that I quoted before forano- *^* 
ther purpofe) Thy efiimation (ball be according to the feed there- 
of. Now the word in the Hebrew is a The estimation (hall 
be to the mouth of the feed, that fc 3 according to the proporti- 
on of the feed fo (hall the eftimation be. And fo you have 
it in-Exod- 16. i6« Gather every man according to whathifhaM Exod, 16, 
eat. It is the fame here, Ho the mouth of every man % in a pro- i6» 
portion according to what's fit for every man. 

lou jhall fow in Eight eoufne fl. 

Thus, Sow in Righteoufnefs, it's a poor feed that we (hall 
fow.* now God doth not fay, you (hall reap in Rightcouf- 
nefs, but m Mercy, from the mouth of Mercy. You take 
out of the mouth of the fack, and fow, but your poor pro- 
portion that you low, when you come to reap (if you be 
faithful) you (hail reap according to the proportion of 
Mercy, what is fit for a merciful God to do, what is futa- 
ble to the infinitenefs of my Mercy, fo you (hall reap, not 
futable to what you do and your proportion, but look 
what is futable to the infinitenefs of my mercy that you 
(hall reap : It was fo towards the Jews, if their obedience 
was but external, yet they mould have mercy beyond their 
Mmm outward 

450 An Expofitim of Chap. IO 

outward obedience: but ifit be applied to thofe that Jive 
in the times of the Gofpd, indeed that which conies from 
you being fomixt as it is, is but poor, yet you may expeft 
to reap, not according to what you do, but according to 
are "in " wnac ma ^ man ^ € ^ tne infinite mercy of an infinite God 5 
meanim- every .man that (hall in the uprjghtnefsof his heart, that is 
ploymets never fo weak, and is imploy ed in very poor, and mean fer- 
encbma- vices, yet if their hearts be upright they (lull not reapac- 
§ e ^ cording to the meannefs of the work, butwok what glory 
and happinefs is futable for an infinite God in way of infi- 
nite Mercy tobeftow 3 that they fnall have in the month of 
Mercy ^ futable to Mercy. Thus you have the meaning of 
the word. 
Obi, 1. Now obferve: Firft, As a man fives fo pall he reap 5 

Though he (hail veap more than he fows, yer he fhali reap 
in the fame kind; if he fows wickednefs, he (hall not reap 
mercy ; but he that fows righteoumefs, he (hall reap mer- 
cy. Jt is a mocking of God, for men to think that though 
G&L67. they fow wickednefs yet they (hall reap mercy, the|efore 
(kith the Apoftle in Gal. 6. 7. As a man fows, fo fhali he reap. 
God is not mocked, if thou thinketlto reap mercy when 
thou foweft wickedneO.thou mockeft God to his very face 5 
If a man (hould go and fow Tares and fay, I (hall have a 
good crop of Wheat, would not you think that man mad 5 
or he (hould think you a fool to tell you fo and you beleeve 
him? So for you to think that either God or man (hould 
beleeve that you (hould have mercy when you fow not 
righteoufnefs (I fay) it is to mock God, and know, God 
is not mocked, for what a man fows, that (hall he alfo 
re*p, and thy fruit (hall be another manner of fruit, Thou 
(halt rent that which (hall be bound in bundels, and thou 
bound together with it, and caft into unquenchable fire : 
But thofe that fow righteoufnefs, there's never a feed of 
theirs (hall be loft, they fhali be recompenc'd for ail their 
Ff 126 6 P a * n8 ^ labor,& fu fieri rigs ; for fo faith the Lord, Ff 126.6. 
' lhat thofe that fow in tears.) they fhaU reap in joy 3 there (hall be 


Ver.i 2. the Prophefie of Hose a. 45! 

an afluring fruit to thofe that few in Righteoufnefs, for 
Righteouinfs it is thenioft prctious thing in the worlds Qof^j. 
it it be true Gof pel Pvighteouinefs,icL (llay) more worth, Rightel 
one righted is more worth than Heaven and Earth; God ouinefle 
will not lofe that feed, it's precious feed, there is more ot themoft 
God in one righteous Aft of a Godly man than there is in P recious 
all the works of Creation and Providence, (except Angels . r i? 1Rg 1J ] , 
and Saints) than in all the whole frame ol Creation. 

Thereafonis this, Becaufe in all "the Creation Gods TheRea- 
Glory i^ there but paffively, God works there and it is paf- fo*v 
£vely, and holds forth his glory; But now, when it comes 
to the Righteous Acts of the Saints, there is an Active way 
of glorifying God, there's an aft of Gods life, There's an 
Aft of the very Image of God, and the Life of God, and 
the Divine Nature is there, and therefore there is more of 
God in the wording or Righteoufnefs than in any thing 

Oh: let the Saints get a price upon the aftiom of Righ- TJfe, 
teoufnefs, though theie be much evil mingled, yet there's 
a gi eat deal of the glory of God in everyAftion. If we were 
bill grounded in this principle it would make us abound 
in the work of the Lord 5 fo in the morning and in the eve- 
ning let not thy hand reff,t>;tiftGod with thy feed, do not 
bedete ced ./?th this diftcuUy and the other, He that eb» 
ferves the wind (in Ecclefi 1 1 .) be (hall no fow 5 and be .hat re- ^ cci ' l lt & 
gar J j the clouds, he pall not nay. Is ic a duty that God re- 
quiresofthee; do not think. Oh! but it's windy weather, 
and ill weather : no, but fov? it, Soxp it in rigbteoufnej?, 
and commit it to God, a -id thou (hale leap. Oh ! bicfTsd 
are thofe who have fown n ch for God in their life time, 
Oh I the glorious harveft thai thefe fhali have, the very An- 
gels (hall help them to cake in their Harveftatthegieac 
day, and they need not take thought for Barns, the very 
Heavens fhall be their Barn: 5 and Oh the joy that the;e 
(hall be in that Harveft, and the 4ngeis will help 10 hug 
the Harveft fong that they (hail ling that have been Sowers 

Mmm 2 in 

45 2 An Expojttionof 

in Righteoufnefs $ bat the confufion of face which will be 
upon ehofe that were not willing to endure difficulty in 

fira,2o4. plowing and fowing, The fluggard will not plow becaufe 
it's cold : and therefore (hall beg in Harveft, and % fhall have 
nothing : in Harveft he will be crying for mercy, Lord, 
mercy now; But what fruits of Righteoufnefs 1 No fruits 
of Righteoufnefs, no Mercy, Ob ! Reap in Mercy y that's a 
very obfervable expreifion as we have in all the Book of 
God, Not reap in Righteoufnefs , but reap in Mer- 

From whence our Note is, Ibat after all vpe d&-,yet rve have 
?ieed of Mercy. Lee us be the moil: plentiful in fowing the 
feeds of Pughteoufaefs, yet we are unprofitable fervants af- 
ter we have done all. 

Objed. Jt is true, An Aft of RighteoufnefTe hath much in 


Anfvv* Yea, but it's Gods, fo much as there is init,it'sbad,and 

after we have done all we had need come to God as beggars 
to cry for mercy ; thofemen that have liv'd the mod holy 
lives that ever men did live in this world, yet wo to them 
if they have not mercy •, if they have not a Righteoufnefs 
beyond their own, If mercy comes not in to plead for 
them, wo to Abraham^ Ifaac, and Jacob if mercy comes not 
in to plead for them, if at the*great day if they have no- 
thing to tender up to God but their own righteoufnefs they 
are certainly loft and undone for ever. Al that we can do 
is infinitely unworthy of the Majefty of God, Oh* the 

xGhron. textthatyou have in 1 Chron, 29. 14. when the people did 
9 * 14 ' offer fo much to God for the building of his Tabernacle^ 
Mark bow David was affected with it, Who am I (faith Da* 
vid?) and what is my people ^ that we fbouldbe able to offer Jo 
willingly after this fort ? for all things came of thee;, and of thine 
own have we given thee. And when David in 1 Chron. 22. 

Chap. 22* j^ w k en p^j^had provided a thoufand thoufand Ta- 

- lents of fil ver, and an hundred thoufand talents of gold for 

the baildingofthe Temple of God, befidesbrafs and iron* 



tfoVrophefte o/HoSEA, 


without weighty yet when all comes to all, Out of my po- 
verty have I offered this ; Co Arias Moma&ns turns it : In your 
books it is. In my trouble have I done this, but the. fame word 
that figniiies fr0/*£/e and ajfliUion, fig n i ties 'poverty likewise, 
and faith David^keral this, yet in my poverty have I done 
this; whereas this was a mighty thing that was oifered. I 
remember Sir Walter Rawleglh it is in the 17. Chap, of his 
2 d Part 3 and 9 th Sect, he reckons up the Turn of what David 
did there prepare for the Temple of the Lord, & he makes 
it more than any King in the world is worth, he makes it 
to come to three thoufand, three hundred and thirty, and 
three Cart-load of Silver, allowing two thoufand weight 
of Silver,or fix thoufand pound every Cartload; 
brides threefcore and feventeen Millions of FrencbCrownV- 
and yet when he had done all. Out of my poverty haveldom 
this. As if he ftiouid fay, Lord, what is this in refpeft of 
thee who art the great God? If thou wile but accept of 
this, I (hall be infinitiy bound to thee. 

Oh my brethren, let us learn for ever after all our duties 
not to be proud, keep your hearts low and humble before 
God ; Hath God enaoled thee to fow in Righteoufnefs ? 
our hearts are puft up prefently: Oh no, thou mutt keep 
thy heart Itill under- Alas ! fuch is the proudnefs of our 
fpirits, if we be but enlarged a little in Prayer we are ready 
to be puft up prefently ; Oh! what's this to the fervice 
that a creature owes to the blefled and eternalGod ? hadii: 
thoufpent allthydaies fince thou hadft any undeman- 
ding, night and day in the work and fervice of God, hadft 
thou been the greateft Inflrument of Gods fervice that ever 
wasintheworrd, yet thou haft caufe to lie down at Gods 
Mercy-featandcry, Mercy, Lord, Mercy for a poor wret- 
ched vile Creature after thou haft done'al , we are fo unable 
to do any thing our felves. It's an expreflion of Luther, 
Ihevery A& of Thanksgiving is from God: And therefore be 
humWed, and cry, Grace, grace to al that hath been : And 
fct«pblicklnftrument8 no: uke too much upon them, 





in pauper* 
ute ajjii- 
ciione mea. 

Hiit of 

part 2. G. 

17. §?• 

The qua- 
dry or 
1 Chron, 



arum aEtio 
Lmh t 

454 An Expoftion of •, 

bur. lie low. And there's a man that's worth his weight in 

Gold, that can be an Intfrument of great and publick 

' work, and yst lie low before the Lord. Oh ! did we but 

know Cod we would be (o after our duties, we would be 


. , There's a notable (tory I fiad concerning Cyprian when 

pfaveTac n€ cafne to ^ u ^ cr martyrdom, and (you will fay) that was 

his'Mar- a great fervke, to lay down his life for God : In his Jail 

tytdom. prayer he had thefe twoexprrfTions, which are remarkable 

in it. The firit exp.eifi n was this/lor^ (faith 

* Paratm fum propter he) 1 am prepared to purvrjonb the very Jacrifce of 

ncmen iuum vitVmam blood for thy Name fab, yea, Lord, I amprepa- 

fingumts -fund™ 9 & ^ h jr n „ hj ;j oeverThtit tWQ 

jufiimri, Cumeieva- expreflions he had. Vouwdl fay, Now fure- 
vcris confrivgerc terra, iy thi> man might iland upon his terms with 
fttbquajijjura terrain God. (But he goes on) But when thou aetfl lift 
meabfttmfamfwrtcui up t hy jklfto fiafo the, 'Earthy L^fTakh hej un- 
monti di8um Jum , J er „hat ditto f the rocMiall 1 bide sny felf, to n bat 
eadit JupLY me Z cm , ' ' - . J r n ^ \ k -c 

■colli, te/emei mountain fiaU I $ea\ even tofaUupon me f As it 

he mould fay, Lord, though I be here ready to 
give up my body to be maflacred forlthee, to give up my 
blood to be an offering, and to fuffer any torment, yec 
when I confider what a God I have to do withal, if thou 
fhouideitdealwithmeaslaminmyfelf, Oh! Imuftcry 
to the Rock? to cover me,and the Hils to fall upon me. Oh I 
this fhould teach us to keep our heamlow and humble af- 
ter we have done the greateft work whatfoever . I remem- 
ber one of the Germane Devlnes when he was full of fears 
and doubt?, when he was to die : fay fome to him, You 
AGermanhwc been ployed, and have been fo faithful, why 
Minifters (hould you fear ? Oh J (he gives this Anfwer)T/?e Judge- 
foeech ac me ntsofmanandthe Judgments of God are different-, lam to go 
ins death [, e f orct h e great and Ai-feeingGod : though it's true.God 
would not have us daunted with any terrible apprehenfions 
of him, but yet he would have us be poiTeft with reverence 
foas to be humbled when we think whataGodJ|§ we 


Ver. x 2, the Vrophefte of H o s E A. 455 

have to do withal: you muft reap in mercy, Oh ! this (hall be 
the long of the£aints to all eternity, Mercy Mercy : Not un- 
to /*r, Lor^ not unto «r 3 but unto thy Name be thepraife. 

And then the other Note from that expreffion that we Obf-2. 
have there is, Ibat God rviU give abundantly above our rvorlu. 
Oh ! it's a point that hath very much encouragement to 
poortroubled finner* that are low ; raife up thy faith, it's 
not what thy work is, though it be low and mean, and 
though there be many failings in thy work, yet is there up- 
rigbtnefcj are they feeds of Righteoufnefs that thou haft 
fown, thou (halt reap according to what (hall honor the 
mercy, of an infinite God at La If. I remember Akxanacr* Alexander 
when he was giving a gift to a poor man. Oh! the poor 
man dar'd not receive it, it was too'great : yea, but faith 
he, though that be too great for thee to receive, yet ic is 
not too great for me to g?ve. So I may fay to poor fouls, 
when they hear of the glorious promifes to poor people. 
Oh .'their hearts are ready to think, this is too good news 
to be true 5 it is too great a mercy for thee to receive, as thou 
art in thy felf, but if God will give according to the pro- 
portion of his mercy, it is not too great for him to 

Now that's the way that God will deal with thofe that 
are in Covenant with him, that have all their fruit to come 
from iht feed of righteoufnefs : Chrift in ;he heart. I fay 
there the Lord will deal according to the proportion of in- 
Snice Grace. 

Take this one Meditation, That where thereisany up- 
rightnefs when thou (halt come to reap from God rhoa 
fhajt reap fo much from God as mufl mani&ft to all Angels 
andSaincsto all eternity, what the infinite Mercy of an Venco* 
infinite God can do, and chat's enough or*e would think: raging 
the pooreftChriftian that doth but the leafl for God when medt:ar& 
he come* to reap (hall :>av,> an H^rvefi that muft manifcft ^° f P? or 
the infinite riches of th^.iinite mere/ uf God, and what i 
lie is able to. do for the raifing up of a Creature to glory. S^Sj 


45^ A* Expofttion of Chap, i o. 

Comfort thy (elf in this, in thy poor low condition m 
which thou arc, and in the performing ofrhy poor Cervi- 
ces. Thus for the manner of the Phrafe. 

Breah^your fallow ground-, for it is time to feekjbe Lord 
till be come and rain Rigbteeufnefiupwyote. 

Breakup your fallow ground &c,^ The Prophet exhorted 
them in the words before 3 tojow in Rigbieoufnefs^ that they 
might reap Mercy. 

But you muft not fow without plowing, that were a pre- 
pofterous way, therefore chough the words come after., yet 
the thing is to be done before. Look thatyouplowupthe 
fallow ground : you have been finful and ungodly in your 
way. It will not be enough for you now to let upon fome 
good a&ions, we will do better, we will do fuch and fuch 
good things that God requires of us : No, that's not the 
firft work you mud fal upon,but it muft be to plow,to plow 
up your fallow grounds. 

In this expreffiorc you have here implyed, firft, 7bat tbe 
hearts of men naturally are as fellow grounds , nothing but 
thorns and bryars grows upon them, they are unfit for the 
Seed of the Word. And by this word is here meant thefe 
three things 5 when he bids them plow up their fallow 

Firft, The work of humiliation, the Truths of God, 
both of the Law and of the Gofpel muft get into their 
hearts, and rend up their hearts, ev*n rend it up as the plow 
doth rend up the ground. 

Andfecondly, That weeds, thorns, and bryars muft be 
turned up by the roots, the heart muft be cleer'dofthem; 
It is not enough to weed but a weed here and there, and to 
pluck out a thorn here a»d there, but plow up the ground, 
turn all upfide down, and get up al the baggagely ftuffand 
thorns that was in your hearts heretofore. 

And then thirdly. Get a foftnefs to be in your hearts ; 


Ver.i 2. the Prophcfe of H o s e a. 467 

as when the ground is plowed, that which was before hard 
ontheoutfide, and bak'd by the heat of the Sun, being 
now turned up there is a foft mould of the ground, and fo 
by the foftnefs of the mould of the ground it is prepared 
to receive feed. 

There are many evils in us that we would reform, but See Nath. 
we have not been humbled Users' s * 

for them,for our ceremonies, * Subje&ion is either pajfive letcer oun 
and fubje&ion to * falfe Go- and involuntary 5 or aUive and ^ ** ew ~ 
vernment of the Church, witling. Again, Government n & Und 
Who hath bin humbled for may be fal fee jfent tally and of it ningThis 
thefe thingt, as fin ? We re- felf , or per accidents and by point. 
form them as things incon- reafon of fome adjuntts. Lafily Printediw. 
venienta but not being hum- fome things are fmb as the cor- Lond - for 
bled for them as fin, theve- ruptionsofthem^maybefooner m^a* 
ry roots of thefe things are difcerned by a conjeiencious eye: m p^ 
in the hearts of many, foas others fitch as, by reafon of their vard. 
if times mould change, a di- fimilitude toJDivine Inftitution 
ftin&ion would ferve their or practice , and their Antiquity 
turn to come and fubmit to and?refcription>cannotfofoon, 
them again, fo that We fow if at all, be certainly concluded 
before we plow. I find in evil; fee Mr. John Cottons 
Jer. 4.3. you have this ex- Letter in New- England to Jer,4 ^ # 
hortation even in termiminps, Mr. Williams, printed Lon- 
That, Jbeymuft plow up the don 1643./^ Benjamin Al- 
fallow- ground of their hearts len in Popes- head- Alley, 
(only expreft a little fur- 
ther) Tbey muft not fow among thorns. They muft not think 
to mingle that which is good with that which is evil,it may 
be a few good feeds are brought into a bufinefs, yea, but 
there is a great deal of evil. My Brethren, take heed of 
being deceived that way; many though they do not in- 
tend to deceive you, yet they may deceive you by mixing 
fome good things with a great many evil, and therefore 
examin things. But I note this place in Jeremiah the ra* 
ther from the consideration of the time of Jeremiahs Pro- 

Nnn phefic* 

463 An Expofttion of Chap. 10. 

phefie. You (hall fad that the time olJereniUhs Prophe- 
fie was in Jofiahs time. Now the time of Jofiab was a tiree 
of great reformation 5 there was very much reformation in 
his time, yea. but faith Jeremiah, What though you did re- 
form, what though you do many things^ you fow among 
thorns, you do not plow up the ground, you arc not hum- 
bled, the roots of your fin are not got out of you., and 
therefore though there be a great deal of ill ftufT chat feems 
to be caftout, and many good things are fetuponin the 
Worftiip of God that was not former!y,yet you muft plow, 
plow up your fallow grounds. The holy Goft joyning of 
them together. Sow Rigbttoufnefl) and plow up your fallow 

This Note I would have you obferve. That there are 
ibme th &t do Sow > and tiot Plow, and there are others that 
do flow, and not Sow, but we muft joyn both toge- 

There are that do Plow> and not Sow 5 that is, They (it 
may be) are troubled for their fin, it may be much humbled 
for their fin, but they do not reform, after their Humilia- 
tion there doth not follow Reformation. 

Now as Reformation,where Humiliation hath not gone 

before, ufually comes to little purpofe, fo Humiliation 

where Reformation follows not after, comes likewife to 

Ifa.28. little purpofe. In If a. 28. 24. Doth the Husbandman 

24- plow all day to fow \ 

The text is brought to note thus much, IbaX Godobferves 
explained. ^ % \ m5% snd that is the fcope of the text, that we muft 
not be offended becaufe that the Lord doth not do things as 
we would have him alwaies, that is, he lers wicked men 
profper fometimes, and the godly fuffer afflictions, but as 
if the holy Ghoft fhould fay here, let God alone with his 
work, God obferves his times and feafons,as the Plow- man 
doth, he doth not alwaies plow 5- fo God hath his times 
and feafons and knows when to relieve his Church and af- 
flict hiXhurch 3 and when the wicked (hall profper and 


Ver.i 2. the Prcphejle ofH osea. 469 

be brought into adverfity, God inftru&s the Plow-man to 
know his feafon, and To doth he, and therefore be not of- 
fended. And fo mould we know our feafons, we fhould 
obferve our times to be humbled and reform, to reform and 
be humbled. But this for the Reformation of a State. 

But the plowing of the heart 3 that's the thing that is here 
efpccially intended, and I defire to apply it particularly 
to every man and woman. Thofe who have fuch fore necks 
who cannot bear the yoke, yet you mud be Plow- men and 
Plow- women, for Alice Driver that I told you of, her fa- 
ther brought her up to plow, and both men and women, 
the daintieft Ladies of all muft hold this plow that is here 
fpoken of. Now for this plowing of humbling your hearts 
it is for the getting inof Truthsinto your fpirits, that may 
rend up your hearts, Tie name fome kvi Truths that are as 
it were the Plow- (bare, that you muft not only know them, 
but labor to get them into your hearts. 

As firft, That fuch is the vilenefs of every fin, as it fepe- 
rates the foul from God and puts it under an eternal Curfe. 
This one Truth, you muft get this into your hearts, and get 
h deep into your hearts, it will help to unloofen the roots 
of the thorns and bryars that are there, the fetled appre- 
henfion of this Truth. 

And then fecondly. This Truth : That, there is fuch a 
breach between God and my foul by fin, that ajl the po- 
wer in all the Creatures in Heaven and Earth is not able to 
make up thL breach, here is a (harp plow- (hare to get into 
the heart. 

And thetv thirdly, This Truth, that by nature I am full 
of this fin, my heartisfullofit, all the faculties of my foul 
are filled with (in that is of fuch an hainouf nature. Here 
is a (harp plow-fhare to get into the heart. 

And then fourthly, That every aftion that ever I have 
done in all my life, in my unregenerate eftate, it is nothing 
elfe but fin, nothing elfe but fin that hath fuch a vile na- 

Nnn 2 Yea 

470 An Expofoion of 

Yea further. That if any fin be pardoned to me it is by 
yertue ofa price paid chat is more worth than ten thoufand 
worlds: 7'bif Truth. Now here's the Gofpel as well as 
the Law, for the plowing is but the fpiritualnefs of the 
Law, the Truths of the Law in a Gofpel way, for you mult 
cake notice that the Law [as Law] accepts of no humiliati- 
on for fin, it is as it is revealed in a Gofpel way, in a Gof- 
pel way it doth tend to humiliation, for let men be hum- 
bled never fo much, the Law never accepts of them for 
their humiliation, but the Law in a GofpeJ way fo it comes 
to humbiethefouifoasiodoitgood. Now thereforethe 
Confederation of the Truths that the Law requires, having 
reference to the Gofpel they fcrve for the humbling ofthe 
foul 5 Now get in thefe truths and fee what they will do in 
thy Soul, youmuft work them in, And let confciencebe 
put on to draw this plow, Thefe are as the Plow-ftiare, 
and the working of Conscience is the drawing of this 
plow; while the plow flops (as when it meets with a thorn 
and bryar) now a ftrong Confcience will draw it on, and 
will make the thorns and bryars to be rent up by the roots, 
if the Confciencebe put upon with ftrength to draw thefe 
Truths in the foul ; and though they put you to pain, yet 
you mud be content to draw them on in the foul 5 And if 
thefe and the like Truths begot into thy foul* and thou 
beeft at plow,and thy Confcience be drawing. This is that 
Ifhali fay, God freed the P/0#>, yea, God fpeed thefe Truths 
that Confcience is drawing on in the foul, for it may tend 
to a great deal of good, to prepare thee for the feed that 
may bring forth Righteoufiiefs and Mercy to thy foul for 
ever. Iconfefs it is a hard work to be thus plowing ; In- 
deed for men and women only to hear Sermons, and be 
talking and conferring of good things, thefe things are 
pretty eafie, but to go to plow, to plow with fuch Truths 
as thefe are, to get up the thorns and bryars by the roots, 
this isa very hard task; but we muft be willing to do it, 
and to continue plowing j as the fallow ground muft not 


Ver. 1 2 the Prophejle (?/Hosea. 47 i 

only be plowed once, but (it may be) it may ftand in need We mull 
of plowing the fecond and third time before it may be fit continue 
for the feed to be caft in, and fo it mult be with our hearts. p 0Win S' 
It may be fome of you have got in fome Truths, and you . 

have been plowing ; yea, but fince that time you have had ^ji V ^ 0W 
many weeds and thorns grown up, and you mufttoplo- again, 
wing again ; it may be it is divers yeers ago fince you have 
been thus plowing, and your hearts have lain fallow all though 
this while, do not think it enough that once you have man y 
been humbled, but be often plowing up this fallow ^ ears 
ground, you were as good have the plow get into your ter * 
hearts though it be (harp, as to have the Sword of Gods 
Juftice be upon you. We have in thefe times a wanton ge- 
neration that have rifen up, that cannot endure to go to* 
plow, they would be doing nothing but taking in the 
fweet, fas I told you before in a former Exercife) 'Treading 
cut the Corn. But this plowing- they cry out of meeriy 
through a wantonnefs, and tendernefs of their fpirits, a 
finful tendernefs, becaufe they would have nothing but po- 
lity and licentioufnefs in their heart? and waies, yet the Lw » Q , ±) 
Scripture in If/%, 9.62. compares the Mini fters of the Go- Minifters 
(pel to the plow;, He that puts bis baud to ihe plow and loo^etb are the 
backj it not fit for the Kingdom of ^God^ not fit to be imploy- ylowmen- 
ed in the adminiitration of the Gofpel. Though thefe 
men cry out fo much of humiliation for fin, which is as 
ftrange a Generation as ever have rifen up, that mould cry 
out of that, when there's nothing more humbles for fin 
than the price that was paid for fin in the blood of Jefus 
Chrift,and there is no fuch (harp plow- (hare as that. If I 
were to preach one Sermon in all my life for the humbling 
of men for fin, I would take a text that might (hew the 
great price that was paid for it, and therein open the 
breach thatiin hath made between God and mans foul. 
But they will not make ufe of the Gofpel neither, fo much 
as to be a plow to plow the heart for the work of hurailia. 



An Expofttion of 

Chap. lo # 


The fro- Well, God hath profpered this work heretofore, and 
bmm eft, notwithstanding al the wantonefs of mens fpirits this way, 
cW the y ec C 1 fa J0 m > Godfteed the plow, God fpeed this way of 
Law,and plowing the hearts of men, and getting in thofe Truths 
preffing that do humble the hearts o* men for their fins 5 thefe were 
•humilia- the Truths that God hath bleft in former times, and there's 
none that ever did live to the honor of the Gofpel fo much : 
for this generation that is come up,they talk of theGofpel, 
but they live not to the honor of it, theGofpel hath not 
honor by them, nor Jcfus Ghrift hath not honor by them. 
But the former generation of men, though in fome things 
they might fail, yet certainly God bleit them in their way 
fo far as it was according to Truth. 
No mervail though thefe men bring forth fuch little fruit 
of Rightcoufnefs, it is, becaufethey 
fow among thorns, prefently they 
are up at the top, and fo confident 
prefently in their way , their feed is 
among thorns and therefore it doth 
not profper. And thus much for 
this expreflion about the plowing up 
of fallow grounds , both in reference 
to general Reformations and Hu- 
miliation , and concerning mens 
Souls in particular. It follows ; 


[This whol difcourfe is oppoQte 
to that , whereby fome would 
comfort beleevers in their fins and fir- 
ravs : The fum is, that of our 
Lord Chrift : Repent, and be- 
leeve the Gofpel : and of the A- 
poftle, Repentance from dead 
works and faith toward the Lord 
Jefus Chrift. Mark 11 ?. A8ao. 
21. Heb.6.i* Rom.7.2±. iCor. 
1 1. 1 1. 2C«r. 7.9.1 o.Ckap. 12. 

Expof. 1 
To have 
time to 
feek the 
Lord, a 


For it is time to Jeek^ the Lord, 

It is time. 

Firfl, Yet you have time to feek the Lord; 'Tis well 
for you that you have time tojeehjhe Lord ; It is mercy that 
there is any time at al to feek the Lord. It might have been 
pafttime with you for feeking the Lord, God might have 
fore'd his honor from you in another way, have fech't out 
his glory from you in your eternal ruin, Oh! 'tis mercy 
that God will be fought of you, and therefore plow up your 


Ver. 12. the Prophejte of H o s E A. 473 

fallow gronndy and for? in Rigbteoufneft ; for it is time to feek 

the Lord. Oh/ you that are the oldeft and wickedeftj and 

yet live ittll, Oh ! remember this Scripture ; yet, you have 

time to feek^tbe Lord, It is mercy that you have any time to 

feek the Lord : If you did but undei fhmd what this mercy 

were, ye would fal down with your faces upon [he ground 

and blefs the Lord that you have yet time to feek him. What 

doyou think thofe damned creatures in Hell would now 

give, if ft mightbefaidof them. That they have time to 

feek the Lord , if they might have but one hour mora 

to feek the Lord with any hope to obtain mercy from him > 

What you are now, they were not long fince : Oh ! do 

you fear and tremble, left, if you notfeeking the Lord,you 

ere long bt> as now they art, that it frail be faid of you, 

Timei*gm> time to feek the Lord is paft ; I will not now be 

foughtofyou; Seel^tbe Lord while he may be fctmd, andcall 

upon him while he is near> It was a fpeech once of a woman 

in terror of Confidence, when divers came to her (it was in 

Cambridge) divers Minifters and others coming to her in T he fa r 

way of comforting of her, (he looks with a gaftiy counte- j?|°*' a . 

nance upon them, and gives them only this Anfwer, Call woman! 

time again: If you can call time again, than there may be Cambridge 

hope for me : but time is gone. 

OhJ that we had hearts to prizt our time, to feek the 
Lord therefore while he may be found. And when thou 
goeft home, fall down upon thy face before the Lord, and 
blefs him that yet it is time to feek the Lord, Ic it time for 
the publick, through Gods mercy it is time, yet for us to 
feek the Lord. It might have been paft time; and who 
almoft that did delire to know any thing of Gods mind 
forfevenor eight ycers ago or more, buc did think that 
Englands time was even gone of feefcing God > But the 
Lord hath been pleafed to lengthen out our time to feek 
Him 5, and this we (houJd prize and make ufeof. 


474 An Exposition of 

* 2 * Secondly, It is high time tofeekjbe Lord. 

Real, i, For fir ft, God hath been long time patient towards you. 
He hath been long fuffering, there is a time that the Lord 
faith, He will be weary with forbearing* and therefore 
the Lord having fuffered fo long, it is high time for you to 
feek him, for you to look about you, left the Lord mould 
fay. That he would be weary in forbearing, and forbear no 
more. It is fit you mould feek the Lord at all times, but 
now it is high time when God hath been fo long fuffering 
towards yoa ; how do you know but that the time for the 
end of patience is at an end ? And that is the fecond con- 
federation, God hath been long patient. 
Reaf» 2 ♦ A nd 2 . Mercy it U even goings for Judgments are now threat- 
ned by the Tropbet : as if the Prophet mould fay, if ever you 
will feek him, feek him now, God is going, and Judgments 
are at hand, and therefore it is high time for you to feek 
the Lord. As a Prifoner when he is at the Bar, he is plea- 
fimile ^ ln & a € reat while when the Judg is at the Bench, but if he 
fees the Judges ready to fife orTthe Bench, and if they be 
gone, then he is gone and undone for ever,then he lifts up 
his voice, and cries out, Mercy, mercy. So it is high time 
tofeek the Lord, high time, Mercy is going, Judgment is 
at hand ; God as the Judg is going orTthe Bench, now cry, 
crie oat for your lives or you are undone for ever. 

Oh ! this may well be applied to us both in t Re general, 
and in the particular, it is high time, God hath (hewn him- 
felf to be going and departing from us, only there hath a 
company of his Saints been crying, and as the Lord hath 
been going from us yet they have lifted up their voice and 
cried to the Lord 3 fo yet he grants us time. 

And then thirdly, It is an acceptable time, becaufe now 
God calls upon you, and he holds forth the Scepter of his 
Grace towards you, therefore it is no w acceptable to feek 
God,{eekhim now and he will be found, 2 Cor. 6. Non> it 


Ver. 1 2 . the Tr&phefie of Host A. 47 5 

the accepted time, the day offalvation, while you do enjoy th e 2 Cor. 6. 
means of Grace, while God is offering mercy in the Gofpel 
it is the accepted time, therefore now is the time to feek the 
Lord, Themifery of man is great upon him for not kno- 
wing his time, in EcclefS,6. There the wife man (ahh,7here Eccl. 8 6 
is a time for all things, but therefore is the mifery of man greats 
becaufe be kgorvetb not his time. Oh ! 'tis true in this regard, 
we know not our time and therefore isour mifery great up- Luk» ig. 
on us. that thou hadeji known at leafi in this thy day thofe 24. 
things that concern thy peace-, milling of time is a dangerous 
thing; That may be done at onetime with eafe, that can- 
not be done at another time with all the labor that poifibly ; 
may be : Thou canft not tell what may depend upon one wntoJE- 
day, upon one minute, perhaps even eternity may depend terrifas. 
upon this moment, upon this day. A man goes abroad 
from his family and gets into company, perhaps into an 
Ale-houfe, or Tavern to drink, and there fpends the day 
in wickedneft; thou doelt not know but upon that time 
the day of thy eternitie may depend, it may be calt upon 
that day; as £*/*/ was caft upon thata£t of his, faith Sa- 
muel to him, 7be Lord hadihongbt to have eflablifbedtby King- 
dom, but now he will not ; Co God may fay. Well, notwith- 
standing all thy former fins I would have been content to 
have palt by them, if thou hadeftfought me upon this day : 
The consideration of this would make us take heed how 
wefpendourtimc, how one fpends any day in ones life. 
AMarrinermaydothatatonetime that he cannot pofli- An apt 
bly do at another. He hath a galeof wind and now he fimile. 
may quickly get over Sea, but if he ftaies till another time, 
if he would give his heart blood to get over he cannot: and 
fo fometimeubou had fuch -gales of the Spirit of God as 
may do good to thy foul for ever, take heed thou doeit not 
lofethem, ifthoulofeft them thoumaieft be undone fore- 
ver. Oh ! 'tis fit to wait upon God for our trme,and if God 
gives us time take heed we do not trifle and fay 5 we mail 
have time hereafter : therefore in Phil. 2, 12, the Apoftle 

Ooo faith, 

476 An Exfofition of 

Pbil.2.ii faiths Work-out your own fahation with fear and trembling' 
opened. (and it follows) for it is God that workgth inyou, both to will 
and to do. What a connexion h there ? If God work 
the will and the deed, what need I work at all > Nay, the 
connexion is thus, Do you work out your falvation with 
fear and trembling, take all opportunities you can, let the 
fear of God be wpon you, fo as to omit no opponunity, for 
you do abibluteiy depend upon God, that ir he doth with- 
draw frimfclf from you, you are undone for ever, for 
you can do nothing of your felves, for it is God that 
worketh the^z^and the Deed. As if we fhould fay to a 
illujlmcd Marriner, Be careful, take your wind and fail, for al your 
byaiimiU Voyage depends upon God, if you negleft your opportu- 
nity you are gone. It Ltimefortheyoungeftof alltofeek 
n the Lord, As foon as ever you begin to have the dawning 
of reafon it is time for you then to feek the Lord, Oh } 
that you did but know your time. Oh ! but what time is 
it for old ones, for thofc that have neglefted feeking the 
Lord the moll part of their lives 5 Is it not high time for 
you to feek the Lord, who have fpent fo much of the time 
of your lives in vanky and folly as you have done ? The re- 
mainerof the time you have is uncertain, and yet fuppofe 
you fhould have fo long a time as in the courfe of nature 
you are like to live, yet many of you cannot have fo much 
time to feek the Lord as you have had in departing from 
God, you cannot have fo much time to honor God as you 
have had to dishonor him : and therefore is it not time for 
you to feek the Lord ? I remember it is faid of Tbemiflocles, 
• , .« ^ that he died about an hundred and feven years ofage, and 
c/wfaving when he was to die, he was grieved upon this ground, Now 
at his I am to die (faith he) when! begin to be wife. And certainly 
death, it cannot but be a grief to a man or woman, though they 
lhould be godly, to think. Why through Gods mercy, the 
Lord hath begun to work Grace (I hope) in myjieart, yea, 
but aflbon as I begin to know God, and have any heart to 
ferve him in this world, I muft be taken out of this world : 


Ver. I 2. the Trophejle of H O s E A. 47; 

It was a proverbial fpeech once, l^eigbty things to morrow : Graviora 
you (hall find it in Plutarchs lives. Oh ,? . take heed this cr«0,Plu: # 
proverb be not fulfilled concerning you, Weighty things to 
rnorrow,uke weighty things, things of infinite confequence 
while you have time. Let weighty things be regarded 

It ii time tofeekjhe Lord. 

Time, Certainly our time is now for the publick as much England 
as ever to feek the Lord, for nevei did God give us fuch an to ieek 
opportunity for honoring him as of late. God. 

Never any Nation in the world had a greater opportuni- l • 
ty for feeking God and honoring*of him than we have 
had; we were like to have been befooPd of our opportu- 
nity of getting mercy from God: but the Lord hath given 
it us again, and betrufted us with an opportunity again 
after it was got even out of our hands; Oh J let us then 
catch hold of it now, and blefs God that we have it even 
reftor'd to us again, and let it be a (Irong argument upon 
us now to feek the Lord, feeing we have an opportunity 
yet to do it, we have the liberty of his Ordinances more 
fully than ever, let us not be befool 'd of it. 

And certainly it is time in a morefpecial manner now *• 
for us, becaufe that things are in (bgreat a confufion, thae 
every body is at their wits end almoft : alas our wife Coun- 
fel that is at the ftern, yet they are fain to depend upon 
meer providences, and cafuaLies, and the truth is, there is 
fuch a confufion of things, that if God mould fay to the * 
wifeft man in th« Land, Well, do you contrive which 
way you think things mould be beft,and Tie do according 
to your contrivance, chey could fcarce tell what to fay, or 
what to determine of, if God mould leave it to them : fuch 
a confufion there is, that in a rational way you could not 
tell how to determine of things. Is it not time to feek the 
Lord then ? 

Ooo 2 Wc 

478 An Expofition of Chap. "I o. 

3. ■ We thought it was time to feek the Lord when we were 
in great danger of the Adverfarics ; that they would come 
to our gates. Surely it is as great time to feek the Lord 
now, to feek the Lord that when he hath delivered us from 
our enemies that we may not devour one another. And 
when God hath given us fome reft from them and faid. 
Well 3 all that before you were afraid of was, That the E- 
nemies would prevail and then you could do nothings but 
I have queld their power in a great meafure, and now fee 
upon the work of Reformation, Oh ! we are now at a 
ftand and know not what to do,and we goon in fuch craf- 
tie waies one againfi another that every one is at a fland. 
Oh then, it is time for us to fall down upon our faces, to 
feek God to direct us/to regard the great opportunity that 
God hath put into our hands. 

4. We only now want light to know what to do, and 
therefore whereas heretofore we have fought God for po- 
wer that we might be able, now we are to feek God for 
light that we may know how to improve our ability, fee- 
king God ; To labor to put our felves into fuch a difpofr- 
tion as God doth ufe to communicate mercy to his- People 
in, befides praying to God. There's thofe two things in 
feekingGod, Praying to him, and laboring to put our 
felves into fuch a way and difpoficion wherein God doth 
ufe to meet with his people, and communicate himfelf Co 
his People. 

7iU I come and caln Rigbte&ufnefi upon you. 

IT/H1J The word that is here tranflated [Rain] it doth fome- 

iacere! time fignifiefo Te*c&, itisof the fame root; andtheScrip- 

docere. ture makes ufe of that fimilitade of Rain, for VoBrine \ be- 

caufe of the likenefs of Vo&rims dinilling as the Rain> 

Ex f therefore one word in the Hebrew is ufed for both. And 

" P ' *' therefore I find divers in Interpreters go that way, Tly the 

rvorkjtntil be teaches Rigbteoufnefl; and fo it i« a Prophefie of 


Ver.12 the Prophejie of Hose a. 479 

the Adejpas, do you Sow Rigbteoufnefiy&nd plow up jour fallow 
ground^ for it is time to feek, the Lord, tiH the Mejjias {hall come 
and teach y oh the RighteoufnefiofGod. So they carry it. But 
take it as it is here. 

Vntil he rain Righteoufneft. And then there is thefe things 2 prefer- 
in it. rc <i- 

Firft, lie open what is meant by Righteonfnefi. and then 

By Righreoufnefti; meant, Firft, That God will deliver Righte- 
tbem from opprejfion, that though they have unrighteous dealing oulhefs, 
vouh men,yetthey (hall have righteous healing with him. And ac ' 
thh La great mercy to a people chat God (hall undertake 
that there (hall be nothing but righteous dealings betwixt 
them and himfelf. 

Secondly, By Righteoufnefi is meant. The fruit' of Gods 
fait hj nine fi in the fulfilling ef all thofe promifes of bit for good un- 
to then, wherein the Lord doth fr He himfelf Righteous. ("Saith 
he) If you will now plow up your fallow ground, and 
feek the Lord, the Lord will deliver you from oppreffion, 
and the Lord will make good ail his faithfulnefs to you,ac- 
cording to all that good word that he hath promifed. 

And this Righteoufnefs it (hall be Rain, that is : Firft,to Rain > 
note that all their good and help it mud come from Heaven whac ' 
as the Rain doth, as if the Prophet (hould fay, If you look 
to men, yea, to men in publick place you have little hopes 
that there (hould befuch righteous dealings, or to expeft 
that the good Word of God in all his Promifes to his Peo- 
ple (hould be fulfilled, yea, but look to Heaven, faith God, 
Vie rain, it (hall come down from Heaven by waies that are 
above nature, that are above the power of man. Vie rain 
Righteoufnefi '. feek him therefore till he rain Righteoufnefs, 
be not difcouraged though you (hould fee thofe in publick 
glace to carry things never fo unrighteoufly, yet feek the 
Lord till he rain Righteoufnefs. 

Secondly, By raining Righteoufnefi is meant, the plenty of 
Righteoufnefi, that Righteoufnefs (hall come in abundance. 


4 8a AnExpofition of Chap. 10 

I It may be now. Tome men may meet with Come Righteous 
dealings and be encouraged when things are at thebeft a- 
mongmen,but this Righteoufnefs comes but by drops,yea, 
but leek the Lord till He Rain Right eoufnefl. What is it to 
have a few drops of water ? You may go into your Garden, 
and with a little pot of Water, water the Herbs ; yea, but 
when it rains down water, then the earth is refredied. And 
fo faith the Lord here. Seek me till I come with a fhowsr 
of Righteoufnefs, and rain it down upon you. 

Thirdly, Jill be rain Rigbteoufnefi . That is, Till I work 
fo gracioufly in the works of my Righteoufnefs to you, as 
(hall make the Seeds tbat you have fown to be fruitful, to 
grow up to the honor of my Name, and to your good. 
Now there are many godly amongft you, and they fow 
• - Righteoufnefs, they do many good AcVions, but alas, it is 
kept down (till by the fcorching heat of the GppreUors; in 
places where Opprcffion prevails,many godly, truly godly 
men and women they fow much feed of Righteoufnefs, but 
there is little good comes of it, and ail is kept down ; yea 
but faith the Lord, Seek me till I rain Pvighteoufnefs, Pie 
rain from Heaven fuch fhowers that (hall be the fulfilling 
of my Promifes to you, that (hall make all your righteous 
a&ions grow up to the praife of my Name,and the good of 
your Brethren, Oh ! what a blefled time is this,when there 
(hall be nothing but righteous dealings, and all the faith- 
fulnefs of God (hall be fulfilled, and there (bill be plenty. 
The Notes are : 
;>f. i« Firft, that God voiU come to fow Rigbteoufnefl in time. Thofe 
that plow aTid fow in Pvighteoufnefs God will come in way 
ov. n. of Grace and Goodnefs to them ; Prov. 11. 18. lo bim that 
\ . fovretb Rigbteoufnefl fb all be afure reward. Be not difcouraged 
you that fow Righteous fctd ; for it is not with the ksd of 
Righteoufnefs as with the feed that is fown in the earth, 
for if that do not come up in fuch a certain time,it will ne- 
ver come up; but you cannot fay fo of the feed of Righte- 
oufnefs, k will come up. 


Ver.i 2. the Prophejte of H o s E A. 481 

Secondly 3 Godfometimts comes not presently in raining Rigb- Obf, 2* 
teoujnejhtpon. bit people that do fow Rigbteoufnefi : Seek the 
Lord till he comes and rains Righteoufnefs : As if the Pro- 
phet (hould fay. You have hearts to feek the Lord, to be 
humbled., and reform, to fow in Righteoufnefe ; well, be 
not difcouragedj continue feeking, fray till he doth rain 
Righteoufnefs. After the feed is fown, you would fain 
have a fhower the next morning, but ( may be) it will not 
be the next morning, ftay till Gods time ; God doth not 
al waies hear the prayers of his people fo as to anfwer them 
when they would. It is very obfervable concerning Eli- 
jab, at one time when he cried for fire to come down upon 
the Sacrifice, it came down prefendy : but when he cried 
for rain, he was fain to fend his fervant feven times : Elijah 
did not get Rain from Heaven fo foon as Fire from Hea- 

The Third Note isthi;, That thofethatfcek^arrgbt will con* Obf, 3. 
time feeking God till be comes a?id rains KigbteoufnejL There is 
an excellent Scripture in Pfalm. 10 1. 2. faith Vav'^L I will ffi 101.J& 
behave my felf wifely in a perfeB way ; C when wilubou come iIIu J irated > 
unto me? J will walkjn my houje with a perfe& heart. As if 
the Prophet (hould fay, Why Lord, 'tis thy prefence I de* 
lire more than athoufand worlds, and Pie endeavor to be- 
have my felf in my houfe,in my family, not only in the pre- 
fence of others, but in my family, in the moft perfefr way 
I can : Lord,wben wilt thou come ? It feems God did not come 
and manifeft Himfelf prefently : though David did behave 
himfelfinaperfeft way in his houfe, yet David profelTes 
he would wait (till. There's many Scriptures may be given 
for this, and many arguments why a gracious heart will 
not leave over feeking till the Lord comes. 

'Tis the Lord I feek, and he is a great God, and is fit to 
be waited on,though he doth not come prefendy. We think 
it is a matter of State, becaufeof the dinSmce that there is fimile*. 
between one and another to make them itay, Why (hould 
we think much that we fhould wait upon the great and In- 

482 An Expojitionof Chap.iO. 

finite God? And perhaps you pray, and find no benefit; it 

is fit for yon to wait upon God. There is an infinite di- 

Motive ftance between God and you, Seek^ till he comes. If you del 

to conti- not get that, that you feek for, yet you are doing your du- 

nue iee- ty, and that is enough. 

This is a very great evil among many. They are praying 
andfeekingGod, but they only have their eyes upon what they Jhall 
get by fteking God^ and'tf nothing comes ofit^ then they are discon- 
tented } whereas meerly the confideration of that, that thou 
art doing thy duty mould be enough to quiet thy 
2, And then further, Ihou canft not be better certainly than 

filing God. Whither wilt thou go? If thouleaveft fee- 
king God thou turneftfrom thy own mercy to vanity. 
And haft thou a temptation to leave off feeking God ? (halt 
thou get any thing by it ? Certainly thou canft not do bet- 
ter, and therefore feek the Lord, feek the Lord Till he 
comes, IJj. 30. 18, is a moft excellent Scripture to uphold 
the hearffn feeking God thoaghGod do not feem to come. 
The Lord is a God of Judgment ; blejfcd are they that wait for 
him. You are not a man or woman of Judgment, you 
know not when it is a fit time that things fhould be done ; 
But God is aGod of Judgment,he knows how to do things 
in Judgment ; and therefore bleffed are they that wait for 
him. "Thinkofthis, and deny your own Judgments, and 
your own thoughts, and know that you are waiting up- 
on God, that is a God of Judgment, that is infinitely wife 
to come to his People in a fit feafon, and to come fo that 
at laft you would not wifh that he had come fooner. 

And know. That all the while you are waiting, God k wor- 
king good, We are waiting upon mens doors, and they 
take no notice of it: butifweknew that all the time we 
are a waiting our Petition were a reading and they in con- 
futation about it, and we only waited for the HTue of the 
confutation, it would fatisfie us. And fo a gracious heart 
may be allured of this, Haft thou fought the Lord in the 


Ver. 12. the Prophejie of Hose a. 483 

truth of th^f heart? The thing is not come yet, but ever 
fince thou haft fought the Lord the heart of God hath been 
thinking of that thing which thou (bug hte ft him for, and 
wilt not thou be feeking God iiill till He doth 
come ? 

And then, While thou art feeing Godjhon art not altogether 4. 
without feme dews\ Indeed God doth not come and rain in 
fhowers, that Righteoufnefs that he will •hereafter, but 
furely thou haft dews, thou haft fome encouragements, 
and do not flight thofe dews of Gods Grace that thou hall, 
for then thou maieft flay the longer before the (howers of 
Righteoufnefs come 5 prize the dews of Gods Grace and 
the (howers of Righteoufnefs they will come the fooner. 
Many Chriftians though they have many dews of Gods 
Grace upon their hearts to refrefh them, yet becaufe they 
have not (howers they think it isnothing ; what haft thou 
no dews of Grace? What is it that keeps thy heart fo ten- 
der as it is? Thou wouldeftnot for a thoufand worlds wil- 
fully (in againft God, certainly if thy heart were hardened 
the Truths of God would not get into thy heart fo as they 
do : Indeed the rain comes in a vifible way ; yea, but there 
are dews of Grace that come in a fecret way ; Thou doeft 
not indeed fee the comings in of thofe dews of Grace up- 
on thy heart, yea, but others may fee the effeft of thofe 

And then laftly, Seekjhe Lord till he comes • why ? Becaufe 
when he comes he will come more- fully a great deal. It was a no- 5 • 

table fpeech of Mr. Glover the Martyr, when he had been 
feeking God for the raining of Righteoufnefs, hewaswil- UxGlwa 
ling to give his life for God,and yet God had abfented him- the Mar- 
fclf from him, Oh! God was not come, hecomplahVdto W* 
his fellow Auflwi that God was not come h well, butfaith 
his friend, he will come; and give me a fign before you 
die, if you fed the Spirit of God come to your heart : welJ, 
the poor man continued all night, when he was to be 

P PP burnt 

484 An Expofition of 

* v 

burnt the next day, and yet he was not come, yea, the 
Sheriff came to carry him to the Stake, and yet his heart 
was dead. But he goes on till he came within the fight of 
the ftake, and then the holy Ghoft came into his heart, and 
fil'd him with joy, fo that he lifts up his hands and voice, 
and cries, He is come^ be is come. Now there came a (bower 
of Pughteoufnefs upon his heart, he was content to feek the 
Lord till he caree, 

ObC 4 And that may be a fourth Note, That thofe that are con* 

tent tG feekjSod tiB be comes , when he comes be will come with 
plentiful powers in raining Rightemfnefl. Oh I how many I 
how many curfed Apoitates are there that will curfe them- 
felves one day for not continuing feeking of God till he 
comes ? Perhaps there are fome that have had fome convi- 
ctions of confcience, and becaufe they have not had encou- 
ragement prefently they were difcouraged, and fo thou 
haft bafely gone back, and now God hath left thee, and 
thou art become a bafe ufelefs Hypocrite, and art a diftio- 
nor, and difgrace to Religion, and all becaufe thou woul- 
deft not (lay till God came : Oh ! but others ftaied till God 
came, and God earnest length fo fully that now they blefs 
his Name that they did ftay. I remember I have read of 
... Columbus that was the firft that found out the Weft Indies, 

Columbus anc * tlie ** or y ** itn °f bim,that his men were even weary,he 
" was fo long in failing, & fo they were refolved they would 
come back again, that they would, fo that then all their 
labor had been loft. But Columbus he came to them with 
all intreaties to go on a little time, and at length prevail'd 
with them to go on but three daies longer. So they were 
content to venture three daies, and within that three daies 
they came to fee Land, and fo difcovered thofe parts of the 
world that were fo little known to thefe parts. Now whae 
a miferable thing had it been if they had come back and 
loft all their Voyage ? Thus it is with many a foul failing 
towards Heaven and eternal life, Thou haft been a long 
time toft up and down in the waves of the Sea, the waves 


Ver.i 2. the Prophejie of H o s E a. 485 

of Teraptation,and of Trouble, and thou thinkeft it's beft 
to come back again : Oh ! ftay a while, do not limit three 
daies, but go on 5 yet it may be faid of fome that had they 
proceeded in their voiage but three daies more, they might 
have come and feen, whereas now they have loft all. Oh t 
feek the Lord then till he comes and rains Righteouf- 

And then the fifth is this. The belfi ofthofe that fee\God Obf. f. 
it if from Heaven, Till HE Rain. They do not fo much ex- 
pect help from Creatures as from Heaven, they look up to 
Heaven for their help; when ail comforts in creatures fail 
they look upwards and there fee their help. 

And then the iixt Note is this, That the fruit of Gods coming Obf,6% 
to hti People after feeking, it it, To make them fruitful , that's 
the end of Gods coming, the end of the Mercy of God in 
coming to people, it is,to make their feeds to grow up and 
be fruitful. It may be you would have God come , but 
wherefore, to bring comfort to you ? No, the end of Gods 
coming to his Saints, it is, To make them fruitful , and this 
would be an Argument of the (incerity of your hearts in 
feeking God : When you are feeking him, what do you 
feek him for, only for comfort, and peace, and to eafe you 
from troubles \ Yea, but do you feek God that you may be 
fruitful? The Hypocrits feek to have Grace that they may H . • 
have Comfort, and the godly feeks Comfort that they may ^&Gme 
have grace, foitis, That Godmay rain 'Righteoufuefi : I am for Cow- 
as a dry ground, Oh ! that God would come with the in- firtchkf- 
fluence of his Grace to make me fruitful in the works of ho- lv » Szints 
linefs : Many of you would have comfort,(as now in thefe 5 ek ?° m ~ 
daies mens ears are altogether fet upon comfort) but is crlce 
your comfort the (howers of God? doth it make the feeds 
ofRighteoufnefs fru&ifiein your hearts? Certainly you 
can have little comfort of that comfort that is not as rain 
from Heaven to bring up the fruits of Righteoufocfs in 
your hearts, and in your lives. 

Ppp, 2 And 

486 An Expojition of Chap. 10. 

°W«7. And then feventhly, Gods coming with bkjfings upon tbofi 

tbatftekj)im,it U, Mgbteoujnefi : that is,The good that they 
have as a fruit of feeKing of him, it is, The fa [filling of Gods 
Wordy it is but Gods Faitbfulnefi that was engaged for ir. 
Je(us Chrift had purchafed it by his blood, and they had 
a bond for u before, what ever good they have from 

It is an excellent Note to help us both in ourfeeking 
God, and in the comforts that we have. When we are 
feeking God we are not feeking God meeriy as a gratuity. 
Though in reference to us it is only free Grace, but to 
Chrift ic is-Righteoufnefs, it is that which Chrift hath pur- 

ijoh.r. chafed, therefore faith Saint John, If you confefi your fins : 

9« he doth not fay, it is mercy for God to forgive them, but 

it is Juft with God. And fo when you receive a mercy 
from God, you are not to look upon it as a meer Alms, 
though in reference to your (elves indeed it is fo.but in re- 
ference to Chrift your head it is Righteoufnefs, it is that 
which Chrift hath purchafed, and that which God gives 
you as a fruit of his faithfulnefs, as wel as of his free Grace, 
when thou art Feeking of God let not only the eye of thy 
faith be upon the Grace and Mercy of God, but upon the 
very Righteoufnefs of God. 

Obf,8, And then another Note may be, Though the good we do is 

our own good, yet God rewards it as if he got by it : God makes 
Promifes to us that if we do thus and thus we (hall enjoy 
fuch and fuch mercies. 

Sow to your [elves. 

When we fow, God gives us leave to aim atourfelves, 
but yet when God comes to reward us, he doth reward us 
as if it were only for him and not for our felves, he rewards 
us in waies of Righteoufnefs. 

And thus much for this Verfe of raining Righteoufneji. 
God hath another rain for the wicked and ungodly, .in 



the Prophefe of H o s E A, 



Tfalni) 1 1. he rains fnares 5 and fire and brimftonc up- 
on them. 

Ve r. 13. 

le have Plowed wickednefs, ye have reaped iniquity , ye 
have eaten the fruit of Lyes, 

NOtwithlunding all exhortations, and all offers 
of mercy,yet you have gone quite contrary (faith 
the Prophet:) Inftead of breaking from your iniqui- 
ries.ypu have plowed your iniquities. The meaning is 
this: Y ou have taken pc>ins to propagate that which is 
evil, you have taken paini to prepare for wicked things 
and to do all you can for the propagation of that which 
is evil, both in your felve* and others. That is the 
plowing of wickednefs. The flowing of the wicked is fin 3 
their endeavors , (that is the meaning) their labor it is e- 
fpecialiy for the furtherance of fin, the very firength of 
their fpirits is let out for the furtherance of their fin ; 
In Job.^>'%' Even as 1 bavefeen, they that plow iniquity , and 
fow wickednefs reap the fame : to plow it is to endeavor ^nd 
labor for iniquity, for fo the word that is here tranfla- 
ted Plow, it iigniries,*0 Frame things, to ^Vi^things, to 
Endeavor any thing with all pur might 5 that is the fig- 
nification of the word. You have fet your hearts alto- 
gether upon this work, for the furthering of wicked- 
nefs 3 in thinking ofit, in plodding aboutit, in ftirring 
of one another, and doing all you can in your endea- 
vors for the furtherance of wickednefs. 

Yea, You have been willing to go through ail diffi- 
culties to accomplifh your wicked indentions : As we 
reade in Micab, 7. 3. it is a notable Scripture, it (hews 
the ftrong endeavors of wicked men after their fin. Tbey 
do evil (faith the text J with both bands rarneftly. Ic i a 
very ftrange text, they are willing to take pains and 
plow for their fin. 


Expof, in 
general. * 

Job, 4, 8. 

Vt benefxiant, 

Vel m turner m 
(matafiaj bona 
faiunt; i-e^ 


An Exposition of 

Chap. io. 

Some take 
more pains to 
perifh than 
others to be 

yet complain 
ofany diffi- 
culty in Gods 

Oh ! liow many are there that take more pains to go 
to Hell, than others do that goto Heaven? chey will 
fo ftruggle,and fufter for their fin,willing to break with 
their friends to accomplilh their finful lufts, willing to 
venture their eftates, to hazard their healths, willing 
to do any thing in the world, they are willing to go 
through all difficulties that they may have their fin : 
Yet they will not plow for God : Oh ! they complain 
ofany little difficuitie in the waies of God; bat com- 
plain of no diflicuitie in the waies of fin. Oh! what a 
wicked and wretched heart is this, to be offended with 
any hardnefs inGodswaies, and yet be content to en- 
dure any hardnefs at al in the waies of (in ! Oh! that 
we were but as inftrumental for God, and willing to 
plow,as hard as others do for that which is fin. And 
Oh ! when you ftiall come to die, to reap the fruit of 
your labor, what terror do you think will this be to 
yourconfciences, when it mu (Uell you chat you have 
taken more pains in the wales of wickednefs than ever 
you did in the waies of God? As it was faid of Cardi- 
nal Wolfys when he was to die, Oh ! faith he, Mad I 
but fervid God as diligently as I have ferved the King, he 
would not have given me over in my gray hairs. So when 
you (hall come to die and your confeiences fhali fay, 
Oh ! that I had but broken as much fleep to prayer and 
feeking God, Oh ! that I had but ventur'd my eftate, 
and name, as much in the waies of God as in the waies 
offin, it had been happy for me 5 Is it poflible that any 
of you can die in peace of confeience, and yet your conf- 
eiences fhall tell you that you never took that pains for 
God as you have done for fin ? In a good motion that is 
for God, if others do it you will agree and go on with 
them : I, but you will not plow hard for it 5 but in 
things that areCutable to your lufts, you will not only 
move fuch a thing, and joyn with others, but you will 
plow hard for it, Oh! what pity is it, that mens parts 


Wolfey. See 
the Book 
of Martyrs* 

Who cannot 
die in peace 
(without fe- 
rious repen- 

Ver. 1 3 the Prophejle ofHosKA. 489 

and ftrength fhould be laid out Co much upon that which b 
evil! Men that have a&ivefpirits, Oh! how inftrumental 
might they be for God if their necks were but in Gods 
yoke i but they, all the daies of their lives, have their necks 
in the Devils yoke, and are plowing for the Devil all their 
daies, and they will reap accordingly. 

Now this plowing wickednefs was efpecially their way Expof. 
offalfe wor(hip, Oh ! they endeavored there, they plowed in $ Anic * 
hard to get up their falfe worfhip, their worfhip at Van 
and Betbely and not to go to Jemfakm to worfhip. Ic 

Ton have plowed wickednefs y je have reaped iniquity . 

Youdonothearofanyfowing; for the truth is, there 
neednofowingforwickednfs, there need be but the pre- 
paration, do but plow, that is,do but prepare the ground 3 
and wickednefs will come up alone. When you plow 
Righteoufnefs you mud fow the feeds of Righteoufnefs. 

Te reap iniquity. 

The meaning is this, You have your hearts defire to Expof, 
bring about your own ends, to have what you plowed for. 
Sometimes men do plow and take a great deal of pains in 
that which is evil,and God erodes them ; but at other times 
God lets them reap: that is , Do you labor for to promote 
fuch a thing though it be not according to Gods mind, it 
may be God will let you have it ; well 5 you plow for it, 
and you (hall have it; and doeft thou blefs thy felf in that * 
Oh! wo to thee, it is a woful harveft that thou haft, it is 
a fearful curfe for any man or woman for to have their 
hearts defires fatisfied in their fin 3 it were a thoufand times 
better that thy plowing were to no purpofe at all, that all 
thy labors and endeavors were qui te loft ; thoH art loth to 
lofe thy endeavors in the waies of fin 3 Oh ! but it were a 


4gO An Expedition of Chap. io. 

thoufand times better that thy endeavors were all loft than 
that thou fhouldeft attain that which thou piowert for. 
« n u» But I find the word that fignifies Iniquity , is ufed in 
Scripture to fignifie, 7be punifbment of iniquity : for the 
Hebrews have the fame word to fignifie Sin> and the punifb* 
went of fin, 

Orthus, which I think the holy Ghoft hath (ome aim 

• a ^5 ¥ on plow f faith he) wickednefS} and Ma*) iniquity • the plo * 

here melt win g was * or their &lfe%<#Mfr a " d cheir raping was ini- 

bv inm* ^' n V : * De & ec ^ V °P o^ferve this Note further. 

quity. That, The fruit of falfe v&orfnp it is the encreafe of fin in a 

Obf. Nation. 

You plow wicked nefs, for fo afterwards it is called, Ih 
great r/ickednejs -, and the fruit of that, it is theencreaie of 
much fin, it brings forth a harveft for fin. When men have 
ftriven to fet up any falfe wodhip, and have gotten it up, 
what is the fruit of it? There grows prefently a formality 
in Religion Men have a Reiigion, and yet they enjoy 
their lulls, for only the true Worfhip of God is that which 
will not ftand.with mens lufts, therefore when men fet up 
any kind of falfe Worfhip, this will be the fruit, there will 
be a formality in Religion, and this will pleafe men ex- 
ceeding w^Hj for they can live in worldlinefs, andlicenti- 
oufnefs, and this will be the fruit of it. And verily my 
Brethren, this is one main thing, that makes carnal, loofe 
Why car- hearts contend fo much for a loofe kind of worftip, that 
nal men tn ey m»y have loofnefs in their waies fo much the more : 
contend Endeavoring for this kind of evil the fruit of it will be 
iSr the reaping of iniquity. 

Ion have eaten the fruit of lyes. 

Lyes here p ir ^ what are thofe lyes that they eate the fruit 
what* Qi} 

Firft, Thofe arguments by which you juftihejrour felvea 

Reafo'ns in your iniquity, Yea, but they are but the fruit of lyes. 

for it. lhey 

Ver.i 3. the Trophefic oj Hosea. 401 

They would fee up a way or falfe worfhip, but they would 
havefome Reafcns tor it,they would have fome arguments 
todefendit, and thofe., Oh how they hugged and clofed 
with them, and lee any one bring and (hew them that 
fuchathingmay be proved thus and thus by fuchan ar- 
gument; now becaufe they had a mind to the thing, their 
h^rts clofed upon thofe arguments, and they fed upon it, 
it did them good at their hearts. 

Secondly, Ton feed tip -n lyes ; that is, Thofe comforts 2. 

that you have from ths way of falfe worfhip, the way that Comforts 
you fct up you have a great deal of comfort in it, and you fiom IU 
are very glad that ic thrives. It is but a Lye (faith 

Thirdly, 7 heir hopes that they had when that way wot eft a* Hr . 5 \ 
blljhedoj theirs, they had fuch hopes that all mould be fo £ opest) ? 
well, and that there fliould be no more trouble between 
them and Jerufakm : I, bucyou feed upon Lyes (faith God) 
Ic is but a Lye that you feed upon. 

The Fourth Lye that they fed upon was, The Interpret- 4. 
t ion of Gods dealings, in bkffingthem for the way of their falfe Interpre-; 
worpip which they hadfet up^ then all kind of outward blel- tari °n of 
fings which they had they made this Interpretation of £f°^ s 
them, the goodnefs of God to them for that which they i n ^t g S 
had done: As that is ufual in places where there is any 
thing in matters of Religion altered, though it be not 
right, yet you fhill have men that are for that way, what 
ever bleffing comes upon a Nation, they will interpret it as 
the fruit of that. 1, but this will come to nothing. 

And then fiftly, The fift Lye, was, 7hofe falfe reports that 5. 
came to them againft thofe that didgppofe their way of falfe wor- Reports 
JJHp: there were many that would not yield to the way of oftheco- 
falfe worfhip, and upon that reports were raifed upon uary P ar ~ 
them, what kind of men they were, and what they had ty * 
done, and when thefe reports were brought to them of the 
other way, Oh they did them good at the'^r hearts, I but, 
ton have eaten the fruit of lyes: many mens Break-farts, and 

Qj\ q Dinners^ 

49 2 AnExpofition^of 

Dinners, and Suppers are- nothing elfe but lyes. Surely 
now this will breed no good nourilhment. And what's 
the reafon that we have fuch a deal of ill blood among us ? 
It is, becaufe that men have fuch courfe food as they 

Becaufe thou didefi truft in thy way> and the multitude of 
mighty men. . 

Ifrael (the ten Tribes^ had two great Confidences that 
re exprefled in this latter part of the 13-Verfe. 
» i . 7 he Confidence of their Way* 

2 . And the Confidence of their Mighty Men. 

Now the Way in which they did truft was, the Way of 
Religion that they chofe to themfelves, that way that was 
diftinft from the way ofJudah 3 from the true Worfhip of 

And the Mighty Men was, the Power they had in their 

Thefe are two great Confidences of people. 
Expof. Firft, Thou didefi truft in thy Way • they were confident 

i, Panic* l ^ at was right* they were not willing to hear any thing to 
the contrary : And if they did, yet their hearts were fo 
byaded by their faife worfhip, that any thing that was faid 
to the contrary was nothing to them, they were very con- 
fident that there was no man able to fay anie thing to pur- 
pofe againft them, no, we have fo many underftanding 
learned men for this way, no queftion it i$-right, there's 
none but a company of filly* weak men that are in any 
other Way. 

Thus they trufted in their way, they pleafe themfelves., 
and one another, and didfeek to harden themfelves, and 
one another in their way, they have got the day* no que- 
ftion they have, laid all upon their backs that have oppo- 
fedthem, there's a great deal more reafon for this way 
than for any other. There's no way of .peace to the State, 


Ver. 13. the Vrophefie o/Hosea. 49 

to the Kingdom, but this, that which others would have , 
namely to go to Jerufakm to worfhip, it's a moft unreafo- 
nable way. Yea, they think that God is well pleafed with 
their way, and they do good fervice in oppoiing and per- 
fecting thofe that are not of their way 5 Thus they truft 
in their way. 

From whence the Note and Point is, lhat which U a mans Obf. 
own way he is very ready to truft in, to make much of; Whatfo- 
ever is a mans own way : we have for this a notable Scrip- 
ture in the Book o\ Judges, 2, 19. Oh the ftrength of fpirit J uc *§« 2 - 
that there is in men when the way is their own, faith the * 9 * 
text there, Jhey ceafe not from their own doings, 7ior from their 
ftuhhorn way. I befeech you obferve ir, 'cig but a feveral 
exprefficnj own doings 3 and own way, the doings were their 
own, fuch things asjhey had contrived to themfdves,T6efr 
own way 5 and then oiey ceafed not from, they would flick 
to their own way, they were flubbom in their way becaufe 
their way was their own, Prov 12.IS.*3£* way of a fool is Prov. 12. 
right in his own eyes 1 but he that bearkenetb to counfel, is wife, ifi 
Afuol, one that undcrftandslittle, yet if the way be his 
own, he will not hearken to counfel, he thinks he is fure, 
he needs not counfel with any, he is fo ftrong in it becaufe 
it is his own way. It's a hard thing to get men out of that 
way- that they have contnv'd to them felves in mat